The document discusses the principles and experiences of Seventh-day Adventists, particularly their stance on noncombatancy during wartime. It highlights their commitment to serving God while adhering to civil responsibilities, as well as the organization's growth and humanitarian efforts throughout history. The author aims to provide a compilation of experiences and teachings, reflecting the church's dedication to spiritual and social welfare despite the challenges faced during conflicts.

1. Seventh-day Adventists in Time of War

2. preface, also experience on page 232).
4 -o, /AL*
opt "" _
Seventh-day Adventist boy decorated for
bravery by the French government, a sym-bol
of a large number of our youth who
rendered equally as heroic service (see

3. SEVENTH-DAY ADVENTISTS
IN TIME OF WAR
by
FRANCIS MC LELLAN WILCOX
Editor
Review and Herald
•
"Render therefore unto Caesar the things
which are Caesar's; and unto God the
things that are God's?' Matthew 22:2r.
•
REVIEW AND HERALD PUBLISHING ASSN.
TAKOMA PARK, WASHINGTON, D.C.
PEEKSKILL, N.Y. SOUTH BEND, IND.
MINTED Di THE U.S.A.

4. Copyright, 1936, by the
Review and Herald Publishing Association

5. THE DEDICATION
To the Christian veterans of the great
World War who, in harmony with the
instructions of our divine Master, sought
faithfully and conscientiously to render
((unto Caesar the things which are
Caesar's; and unto God the things that
are God's," and to others in coming days
who shall follow in their steps, this
volume is respectfully dedicated.

6. CONTENTS
THE AUTHOR'S PREFACE . 13
SEVENTH-DAY ADVENTISTS, THEIR ORIGIN, PROGRESS, AND PRIN-CIPLES.
. . . . . . . 15
Beginning of the Movement—Work of Evangelism—Welfare
Work—General Statistics—Fundamental Beliefs—Action of
General Conference on Noncombatancy
THE CHRISTIAN AND CIVIL GOVERNMENT . . 25
Subject to the Higher Powers—Duty to God First and Para-mount—
The Christian's Relation to Earthly Government—
Limits of the Authority of Human Government—Render to
God and to Caesar the Honor Belonging to Each—Caesar Deals
With Civil Not Spiritual Matters—Loyalty to Government—
Bible Examples of Loyalty to God and to Caesar—Obey God
Rather Than Men
THE DIVINE LAW AND HUMAN REQUIREMENTS . 35
Seven Reasons Why Seventh-day Adventists Cannot Engage in
War—Should Christians Bear Arms?—Soldiers Recognize That
War is Unchristian—The Character of Christ's Kingdom—
Peter Ordered to Put Up His Sword—God Demands Supreme
Love—Paul's Instruction to Titus—Counsel From the Spirit of
Prophecy
RECOGNIZED AS NONCOMBATANTS IN AMERICAN CIVIL WAR 55
Letters to the Governors of Michigan, Wisconsin, Illinois,
Pennsylvania, and Their Replies—Statement From I. N. An-drews—
Letters From the War Department at Washington, D.C.
DELIVERANCE IN ANSWER TO PRAYER . 67
Loss of Life and Suffering Entailed by War—Distress of Na-tion—
Embarrassment of Church—Appointment of Season of
Prayer by General Conference Committee—Petition to Heaven
That God Would Hold in Check the Winds of War in Ful-fillment
of Revelation 7:3—God Answers the Prayer of His
Children—The Conflict Brought to a Speedy Conclusion
NATIONS ENGAGED IN THE WORLD WAR . • • • 75
Sudden and Unexpected Outbreak of Hostilities—Graphic De-scription
of London Editor—War Declarations by Various Na-tions
of the World With Date of Same
9

7. 10 IN TIME OF WAR
AMERICAN REGISTRATION AND DRAFT IN THE WORLD WAR . 81
Editorial Note—Law of Registration—The Draft—Necessity
of Every Man's Registering—None Exempted Because of Physi-cal
Condition—Penalty for Not Complying With Law—Num-ber
of Men in Country of Prescribed Ages—Official Rulings
Concerning the Draft—War Brides—Should the Young Soldier
Marry?—Compiled Rulings of the War Department—Im-portant
Changes in Draft Rules—Secretary of War Can Revoke
Exemptions—Extending the Draft Age
EXEMPTION IN THE WORLD WAR FOR THOSE OF NONCOMBATANT
FAITH • 107
How the Exemption Provision Is Worked Out—Pronounce-ment
by Seventh-day Adventists of United States Concerning
Bearing of Arms—Information Regarding Exemption From
Draft Duty—Information and Instructions for Persons Regis-tered—
Instructions for Noncombatants—Assignment of Objec-tors
to Various Lines of Work—Noncombatant Certificate—
Instructions of War Department to Civil Authorities—Mode of
Procedure in Presenting Claims for Noncombatant Service
FOOD CONSERVATION AND PREPARING YOUNG MEN FOR NON-COMBATANT
SERVICE • 135
War Demoralizes Commerce and Lessens Food Production—
Church Authorities Cooperate in Conserving Food—Midsum-mer
Council of the General Conference Committee—Promote
Food Conservation in Periodicals of the Denomination—Work
for the Spiritual Interests of Young Men in Camps—Personnel
of War Service Commission—Nurses' Training in First-Aid
Work—Resolutions of Loyalty and Service—Loma Linda In-stitute
of Wartime Nursing
OPERATION OF EXEMPTION PROVISIONS IN NORTH AMERICA • 147
Experiences of Seventh-day Adventists Drafted Into Service—
Statement by Pastor C. S. Longacre—Sabbath Rulings in Army
Camps—Statements by Commanders at Camp Lewis, Camp
Kearney, Camp Sherman, Camp Devens, Camp Funston, Camp
Zachary Taylor, Camp Pike, Camp Las Casas, and Others—A
Considerate Government—Difficulties of Procedure—Govern-ment
Work on Farms—Board Adjudges Sincerity—Furloughed
in Groups—Respecting Sincere Scruples
IN TRAINING CAMP AND ON BATTLEFIELD • 161
Experiences of American Youth—God Is Able to Save—God
Heard and Answered—Treading Unknown Paths—Learning
by Experience—God Guides a Young Sabbathkeeper—Letter

8. CONTENTS 11
From W. H. Branson to I. H. Evans—True Under Ridicule—
Finding God on the Battlefield—The Power of the Message—
Man Proposes, God Disposes—Considerately Treated—Secured
Exemption Without Difficulty—Divine Intervention—A Profit-able
Experience—An Old Soldier's Story—Noncombatant Serv-ice
Under Difficulties—Value of Previous Training—The Way
Providentially Prepared—Proving God's Promises—Christ a
Present Help in Trouble—Service in No Man's Land
CHURCH INSTRUCTION TO ITS MEMBERS . 233
Keeping Up Christian Morals—An Open Letter to Young Men
in Camp and Field—Our President, His Trials and Perplex-ities—
Our Young Men Not Moral Cowards—Sabbath Work
in Noncombatant Service—War Hospital Service—Appeal to
Our Young Men—Home Letters to Soldier Boys
EXEMPTION FROM BEARING ARMS IN GREAT BRITAIN • . 253
Queen Victoria's Royal Edict—Pronouncement of British Union
Conference on Noncombatancy—Statement by Pastor W. T.
Bartlett—How the Exemption Law Worked in Great Britain
—Later Pronouncement of British Union Conference
IN PRISON FOR CHRIST'S SAKE . 271
Experiences of English Youth—Granted Civilian Work—
Prayers of Church Answered—Crucial Tests of Faith—Loyalty
to Principle Recognized—How God Intervened—Standing
Alone as Did Elijah—"Keep Clean, My Boy"
MILITARY SERVICE IN AUSTRALIA AND NEW ZEALAND . . 297
Pronouncement of Australasian Union Conference on Noncom-batancy—
Adventists and the Defense Act—Granted Exemption
by Australian Government—Establishing Noncombatant Status
in New Zealand—Address of Pastor W. H. Pascoe Before Gov-ernment
Officials—Sabbath Exemption for Adventist Soldiers
in New Zealand—Recognized as Noncombatants in New
Zealand—Operation of Noncombatant Law in Australasia—
Statement by Pastor A. W. Anderson
SOUTH AFRICA IN WAR DAYS . • 315
Defense Force Act—Letter of Brigadier ▪ General Brink to
Pastor J. W. MacNeil—Experience of South African Soldier
in Sabbathkeeping
CANADA EXEMPTS NONCOMBATANTS . . 325
The Military Service Act—Militia Defense Act—Declaration
of Noncombatancy by Seventh-day Adventists in 1'911—Pro-nouncement
of Noncombatancy by Canadian Union Conference

9. 12 IN TIME OF WAR
in 1933--Classification of Conscientious Objectors—Preparation
for Times of Crisis—Attitude of Youth Toward Military
Officers—Sabbathkeeping Illustrated—Securing Sabbath Ex-emption
THE NONCOMBATANT IN CONTINENTAL EUROPE . 343
Our European Brethren- and Noncombatancy—Statement by
Pastor W. A. Spicer—The Storm Broke—Declaration of Prin-ciples—
For the Information of Our People—Recognition of
Loyalty—Experience of a German Soldier—A Good Answer—
Special Grace in Trial
UNDER IRON MILITARY RULE . 365
Experience in Argentina—In Prison for Christ's Sake—Con-scious
of Christ's Presence—Subjected to Severe Punishment—
Examined as to Sanity—Imprisoned With Criminals—Liberty
at Last
PREPARING FOR THE FUTURE . 381
Our Youth in Time of War—They Will Face Trying Situa-tions—
Rendering Faithful and Efficient Service—Securing Sab-bath
Privileges—Divine Origin of the Sabbath—Preparation
for Noncombatant Service—Lines of Noncombatant Service—
Medical Service and Sabbath Observance—How to Secure
Training
CHURCH PRONOUNCEMENTS AGAINST WAR . . 397
Antiwar Sentiment Previous to 1914—Changed Sentiments of
Preachers and Churches—Official Pronouncements by Protes-tant
Churches—The Baptist Church—The Methodist Episcopal
Church—The Congregational Church—Disciples of Christ—
Protestant Episcopal Church—Presbyterian Church—Society of
Friends—Statements From Prominent Leaders

10. THE AUTHOR'S PREFACE
IN answer to many requests, this book has been prepared
and is now given to the public. The author claims for his
production but little originality. In large part the book is
a compilation from the literature of the Seventh-day Ad-ventist
Church, showing the teaching and practice of the
denomination through the years relative to engaging in
warfare or the bearing of arms.
Suffice it to say that the teaching of the church is that of
noncombatancy. This was illustrated by the members of the
church called to the colors of their countries in the days of
the American Civil War, and during the years of the World
War, particularly in the United States, Canada, England,
South Africa, and Australasia.
Full credit is given for all quotations from denomina-tional
books and periodicals, and to several writers who
have contributed original matter to the volume.
The experiences of war veterans will be found particu-larly
interesting, demonstrating, as these experiences do, the
marked manner in which God cared for His children and
so shaped circumstances that they were able to be true to
their conscientious convictions, not only in the observance
of the sixth commandment, but in the observance of the
fourth commandment as well. It is believed that these ex-periences
will be of practical benefit to others who may be
called into service in years to come. As some desired their
statement to appear without credit, it was deemed best to
publish all in this form.
In order to compass the contents of this book within as
brief space as consistent, we have purposely avoided the
use of illustrations, with one exception. The frontispiece
is the picture of a Seventh-day Adventist boy who engaged
in overseas service in connection with the hospital corps.
13

11. 14 IN TIME OF WAR
For conspicuous bravery under enemy fire in succoring the
wounded he was decorated by the French government.
We print his picture because he represents a large class
of Seventh-day Adventist youth who exhibited in hours of
danger the same heroic bravery and who rendered to their
government and to suffering humanity the same loyal, effi-cient
service. The youth of our church demonStrated on
many occasions and in numberless instances that their con-scientious
convictions against taking the lives of their fel-low
men did not spring from cowardice, but from their
recognition of and regard for the divine law. They sought
in all good conscience, in harmony with the instructions
of their divine Master, to render "unto Caesar the things
which are Caesar's; and unto God the things that are
God's."
The author desires to express his indebtedness to W. A.
Spicer, C. S. Longacre, A. W. Peterson, W. E. Nelson,
C. L. Bond, H. J. Detwiler, and F. A. Coffin for reading
the manuscript and for valuable suggestions.
The book is sent forth with an earnest prayer that it
may be of help, in days of stress and storm, to those who are
troubled as to the service they should render to God and the
service they should render to the civil government.
F. M. W.

12. SEVENTH-DAY ADVENTISTS -THEIR
ORIGIN, PROGRESS, AND PRINCIPLES

13. SEVENTH-DAY ADVENTISTS -THEIR
ORIGIN, PROGRESS, AND PRINCIPLES
NEARLY a century ago a nucleus of devout; sincere
ChriStians- gave earnest, prayerful study to the word of
God in its relation to the times in Whith they lived. That
study" proved to their definite satisfaction that they were
living in the closing days of earth's history, that soon Christ
the Lord would come to take His children home, as He
promised in John 4:1-3 ; that conditions in the physical
world, the social world, the industrial world, the world of
politics and diplomacy, the world of religion, were signs in
fulfillment of the prophetic word, indicating that Christ's
coming was near.
They found further, as a result of their study of the
Scriptures, that immediately preceding the second coming
of, Christ there would go to the world a message heralding
that mighty event, that that message would be one of refor-mation
calling men back to the fundamental truths of God's
word. As a part of that message the claims of the law of
ten commandments would be emphasized, particular stress
being placed upon, the fourth commandment of that law,
which requires the observance of the seventh day as the
Sabbath. This message, they believed, had been foretold
in the word of God, particularly in the words of Christ:
"This gospel of the kingdom shall be preached in all the
world for a witness unto all nations; and then shall the
end come;' and in the fourteenth chapter of Revelation, as
symbolized by the three angels proclaiming the hour of
God's judgment and other kindred truths to every nation,
kindred, tongue, and people.
This message, comprehensive in its character, would
possess two outstanding characteristics, namely, the procla-mation
of the second advent of Christ and the reformation
2 17

14. 18 IN TIME OF WAR
regarding the Sabbath of the Lord. Consequently these
Christian students of nearly a century ago took the name
"Seventh-day Adventists," which represented these two
great characteristics of the message they bore.
With the years this small beginning has grown into a
mighty movement, small in comparison with some of the
great religious denominations of the present day, but mani-festing
an aggressive, evangelizing impetus in much greater
proportion than its membership would naturally warrant.
This movement has gone out to the nations of men. There
is hardly a country in the world that has not felt the force
of its impact. In almost every land godly men and women
have responded to its demands. This work has been car-ried
forward in four great divisions, namely, evangelistic,
publishing, educational, and medical.
THE WORK OF EVANGELISM
Seventh-day Adventists believe that to them, in common
with other evangelical Christians, there has been committed
the gospel commission. This commission is found in the
command of Christ: "Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you : and, lo, I am with you
alway, even unto the end of the world."
While the church believes in the employment of mate-rial
means in medical ministry, in education, in the issuing
of publications, they believe that all of these agencies should
be used for the accomplishment of one end,—the salvation
of souls. An intensive evangelistic campaign is carried for-ward
by the church, both in the homeland and in fields afar.
Mission stations have been established and missionaries are
supported at the present time in practically every country
in the world. The Oriental philosophies of China, Japan,
and other Eastern countries have felt this impact, and thou-sands
have been won to the cross of Christ. The heathen

15. ORIGIN, PROGRESS, AND PRINCIPLES 19
jungles of interior Africa have been penetrated, and every
year is witnessing the conversion of thousands of aborigines
from their heathen, primitive state to be followers of Christ
the Lord. To the various countries of South America and
the islands of the sea, and to the great centers of civilization
in Europe, this work of evangelism has gone forward.
WELFARE WORK
Seventh-day Adventists have not been content with min-istering
to the spiritual needs of the people alone, but have
been active in succoring the poor and needy, in raising up
the fallen, in reclaiming the outcasts, believing that as this
was a part of the work that Christ did when He was here
on earth, so it properly belongs to His church today. In
many great centers of population the ministry to the poor
and downtrodden has been carried forward. Through
Seventh-day Adventists' welfare work, penny-a-dish cafe-terias
and soup kitchens are operated in scores of centers to
help the poor. Many women and girls out of employment
have been provided with shelter.
The amounts invested in the various institutions of the
denomination aggregate a sum exceeding $54,000,000. The
work of the church is thoroughly organized. In the year
1936, there were 547 divisional, regional, and local con-ferences
conducting work in more than 353 countries and
islands, employing over 573 languages and dialects.
Unlike the large majority of their sister churches, the
believers in this movement have espoused an unpopular
cause. The observance of another day has placed them in
a class by themselves among Christian people. This has
entailed upon them great embarrassment in business oper-ations,
and placed them at a disadvantage in all temporal
matters. They have felt, however, that as a matter of con-science
they must observe as the Sabbath the day enjoined
in the law of God. This observance has not been on
their part a matter of caprice or a desire to make them-

16. 20 IN TIME OF WAR
selves a gazingstock, but is rather a matter of conscien-tious
duty.
For a more detailed and specific statement as to the
religious belief of Seventh-day Adventists, the reader is
referred to the following paragraphs, in which this belief
is concisely and comprehensively set forth:
FUNDAMENTAL BELIEFS OF SEVENTH-DAY
ADVENTISTS *
Seventh-day Adventists hold certain fundamental beliefs, the principal
features of which, together with a portion of the Scriptural references
upon which they are based, may be summarized as follows:
1. That the Holy Scriptures of the Old and New Testaments were
given by inspiration of God, contain an all-sufficient revelation of His will to
men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17.
2. That the Godhead, or Trinity, consists of the Eternal Father, a
personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite
in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father,
through whom all things were created and through whom the salvation
of the redeemed hosts will be accomplished; the Holy Spirit, the third
person of the Godhead, the great regenerating power in the work of
redemption. Matt. 28:19.
3. That Jesus Christ is very God, being of the same nature and essence
as the Eternal Father. While retaining His divine nature He took upon
Himself the nature of the human family, lived on the earth as a man,
exemplified in His life as our Example the principles of righteousness,
attested His relationship to God by many mighty miracles, died for our
sins on the cross, was raised from the dead, and ascended to the Father,
where He ever lives to make intercession for us. John 1:1, 14; Heb.
2:9-18; 8:1, 2; 4:14-16; 7:25.
4. That every person in order to obtain salvation must experience the
new birth; that this comprises an entire transformation of life and char-acter
by the re-creative power of God through faith in the Lord Jesus
Christ. John 3:16; Matt. 18:3; Acts 2 :37-39.
5. That baptism is an ordinance of the Christian church and should
follow repentance and forgiveness of sins. By its observance, faith is shown
in the death, burial, and resurrection of Christ. That the proper form
of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33.
6. That the will of God as it relates to moral conduct is comprehended
in His law of ten commandments ; that these are great moral, unchangeable
precepts, binding upon all men, in every age. Ex. 20:1-17.
7. That the fourth commandment of this unchangeable law requires
the observance of the seventh-day Sabbath. This holy institution is at the
*Seventh-day Adventist Year Book, 1936,

17. ORIGIN, PROGRESS, AND PRINCIPLES 21
same time a memorial of creation and a sign of sanctification, a sign of
the believer's rest from his own works of sin, and his entrance into the
rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3;
Ex. 20:8-11; 31:12-17; Heb. 4:1-10.
8. That the law of ten commandments points out sin, the penalty of
which is death. The law cannot save the transgressor from his sin, nor
impart power to keep him from sinning. In infinite love and mercy, God
provides a way whereby this may be done. He furnishes a substitute,
even Christ the Righteous One, to die in man's stead, making "Him to
be sin for us, who knew no sin; that we might be made the righteousness
of God in Him." 2 Cor. 5:21. That one is justified, not by obedience
to the law, but by the grace that is in Christ Jesus. By accepting Christ,
man is reconciled to God; justified by His blood for the sins of the past,
and saved from the power of sin by His indwelling life. Thus the gospel
becomes "the power of God unto salvation to every one that believeth."
This experience is wrought by the divine agency of the Holy Spirit, who
convinces of sin and leads to the Sin Bearer, inducting the believer into the
new-covenant relationship, where the law of God is written on his heart,
and through the enabling power of the indwelling Christ, his life is brought
into conformity to the divine precepts. The honor and merit of this won-derful
transformation belong wholly to Christ. 1 John 3:4; Rom. 7:7;
3:20; Eph. 2:8-10; 1 John 2:1, 2; Rom. 5:8-10; Gal. 2:20; Eph. 3:17;
Heb. 8:8-12.
9. That God "only hath immortality." 1 Tim. 6:15. Mortal man
possesses a nature inherently sinful and dying. Eternal life is the gift
of God through faith in Christ. Rom. 6:23. "He that hath the Son
hath life." 1 John 5:12. Immortality is bestowed upon the righteous at
the second coming of Christ, when the righteous dead are raised from
the grave and the living righteous translated to meet the Lord. Then
it is that those accounted faithful "put on immortality." 1 Cor. 15:51-55.
10. That the condition of man in death is one of unconsciousness.
That all men, good and evil alike, remain in the grave from death to
the resurrection. Eccl. 9:5, 6; Ps. 146:3, 4; John 5:28, 29.
11. That there shall be a resurrection both of the just and of the unjust.
The resurrection of the just will take place at the second coming of Christ;
the, resurrection of the unjust will take place a thousand years later, at the
close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10.
12. That the finally impenitent, including Satan, the author of sin,
will, by the fires of the last day, be reduced to a state of nonexistence,
becoming as though they had not been, thus purging God's universe of
sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16.
13. That no prophetic period is given in the Bible to reach to the
second advent, but that the longest one, the 2300 days of Daniel 8:14,
terminated in 1844, and brought us to an event called the cleansing of the
sanctuary.
14. That the true sanctuary, of which the tabernacle on earth was a
type, is the temple of God in heaven, of which Paul speaks in Hebrews

18. 22 IN TIME OF WAR
8 and onward, and of which the Lord Jesus, as our great High Priest,
is minister ; and that the priestly work of our Lord is the antitype of the
work of the Jewish priests of the former dispensation ; that this heavenly
sanctuary is the one to be cleansed at the end of the 2300 days of Daniel
8:14; its cleansing being, as in the type, a work of judgment, beginning
with the entrance of Christ as the High Priest upon the judgment phase
of His ministry in the heavenly sanctuary foreshadowed in the earthly
service of cleansing the sanctuary on the Day of Atonement. This work
of judgment in the heavenly sanctuary began in 1844. Its completion
will close human probation.
15. That God, in the time of the judgment and in accordance with His
uniform dealing with the human family in warning them of coming
events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclama-tion
of the approach of the second advent of Christ; that this work is
symbolized by the three angels of Revelation 14; and that their threefold
message brings to view a work of reform to prepare a people to meet Him
at His coming.
16. That the time of the cleansing of the sanctuary, synchronizing
with the period of the proclamation of the message of Revelation 14, is
a time of investigative judgment, first with reference to the dead, and
secondly, with reference to the living. This investigative judgment deter-mines
who of the myriads sleeping in the dust of the earth are worthy of
a part in the first resurrection, and who of its living multitudes are worthy
of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7 ; Luke 20:35.
17, That the followers of Christ should be a godly people, not adopt-ing
the unholy maxims nor conforming to the unrighteous ways of the
world, not loving its sinful pleasures nor countenancing its follies. That
the believer should recognize his body as the temple of the Holy Spirit,
and that therefore he should clothe that body in neat, modest, dignified
apparel. Further, that in eating and drinking and in his entire course of
conduct he should shape his life as becometh a follower of the meek and
lowly Master. Thus the believer will be led to abstain from all intoxi-cating
drinks, tobacco, and other narcotics, and the avoidance of every
body and soul defiling habit and practice. 1 Cor. 3:16, 17; 9:25 ; 10:31;
1 Tim. 2:9, 10; 1 John 2:6.
18. That the divine principle of tithes and offerings for the support
of the gospel is an acknowledgment of God's ownership in our lives, and that
we are stewards who must render account to Him of all that He has com-mitted
to our possession. Lev. 27 :30 ; Mal. 3 :8-12 ; Matt. 23:23; 1 Cor.
9:9-14; 2 Cor. 9:6-15.
19. That God has placed in His church the gifts of the Holy Spirit,
as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts
operate in harmony with the divine principles of the Bible, and are given
for the perfecting of the saints, the work of the ministry, the edifying of
the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7.
20. That the second coming of Christ is the great hope of the church,
the grand climax of the gospel and plan of salvation. His coming will

19. ORIGIN, PROGRESS, AND PRINCIPLES 23
be literal, personal, and visible. Many important events- will be associated
with His return, such as the resurrection of the dead, the destruction of
the wicked, the purification of the earth, the reward of the righteous, the
establishment of His everlasting kingdom. The almost complete fulfill-ment
of various lines of prophecy, particularly those found in the books
of Daniel and the Revelation, with existing conditions in the physical,
social, industrial, political, and religious worlds, indicates that Christ's
coming "is near, even at the doors." The exact time of that event has not
been foretold. Believers are exhorted to be ready, for "in such an hour
as ye think not, the Son of man" will be revealed. Luke 21:25-27 ;
17:26-30; John 14:1-3 ; Acts 1:9-11; Rev. 1:7 ; Heb. 9:28 ; James 5:1-8;
Joel 3:9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44.
21. That the millennial reign of Christ covers the period between
the first and the second resurrections, during which time the saints of all -
ages will live with their blessed Redeemer in heaven. At the end of the
millennium, the Holy City with all the saints will descend to the earth.
The wicked, raised in the second resurrection, will go up on the breadth
of the earth with Satan at their head to compass the camp of the saints,
when fire will come down from God out of heaven and devour them.
In the conflagration which destroys Satan and his host, the earth itself
will be regenerated and cleansed from the effects of the curse. Thus the
universe of God will be purified from the foul blot of sin. Rev. 20; Zech.
14:1-4; 2 Peter 3:7-10.
22. That God will make all things new. The earth, restored to its
pristine beauty, will become forever the abode of the saints of the Lord.
The promise to Abraham, that through Christ he and his seed should
possess the earth throughout the endless ages of eternity, will be fulfilled.
The kingdom and dominion and the greatness of the kingdom under the
whole heaven will be given to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom, and all dominions shall serve
and obey Him. Christ, the Lord, will reign supreme and every creature
which is in heaven and on the earth and under the earth, and such as are
in the sea, will ascribe blessing and honor and glory and power unto Him
that sitteth upon the throne and unto the Lamb forever and ever. Gen.
13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; Isa. 35 ; Rev. 21:1-7;
Dan. 7 :27 ; Rev. 5 :13.
(Excerpts from) REPORT OF THE THIRD ANNUAL
SESSION OF THE GENERAL CONFERENCE
OF SEVENTH-DAY ADVENTISTS *
OUR VIEWS OF WAR
Resolved, That we acknowledge the pamphlet entitled, "Extracts From
the Publications of Seventh-day Adventists Setting Forth Their Views of
the Sinfulness of War," as a truthful representation of the views held by
us from the beginning of our existence as a people, relative to bearing arms.
* From the Review and Herald, May 23, i865.

20. 24 IN TIME OF ,WAIF
OUR DUTY TO THE GOVERNMENT
Resolved, That we recognize civil government as ordained of God,
that order, justice, and quiet may be maintained in the land; and that the
people of God may lead quiet and peaceable lives in all godliness and
honesty. In accordance with this fact we acknowledge the justice of ren-dering
tribute, custom, honor, and reverence to the civil power, as en-joined
in the New Testament. While we thus cheerfully render to Caesar
the things which the Scriptures show to be his, we are compelled to decline
all participation in acts of war and bloodshed as being inconsistent with
the duties enjoined upon us by our divine Master toward our enemies and
toward all mankind.
Resolved, That this Conference request the Executive Committee of
the General Conference to prepare an article for publication, setting forth
our view of the teaching of the Scriptures on the subject of war.

21. THE CHRISTIAN AND CIVIL
GOVERNMENT

22. THE CHRISTIAN AND CIVIL
GOVERNMENT
SEVENTH-DAY ADVENTISTS throughout their history have
been earnest advocates of the principles of civil and reli-gious
liberty, principles upon which the great American
Republic and certain other governments were founded. The
church has believed and taught that the first and highest
duty of the Christian is embraced in his relationship to
God; that he should also, in the words of the apostle Paul,
be subject unto the "powers that be,"—that is, the civil
government,--and that he will perform his obligations to
the civil government, not because of fear, but "for con-science'
sake." Rom. 13:1-5. This dual relationship is
concisely expressed in the following editorial, which ap-peared
in the Review and Herald, the general church paper
of Seventh-day Adventists, July 26, 1923
SUBJECT TO THE HIGHER POWERS
The Christian who renders to all their dues, will live a
life of loyalty to the government under which he lives. He
will pay his taxes, not unwillingly or grudgingly, but gladly
and gratefully, in return for the protection which the gov-ernment
affords in the preservation of life and property.
He will seek to obey the laws of his country, even though
he sees wherein by side-stepping he could add to his own
profit. He will not bring into the country dutiable articles
without paying the proper tax. He will not violate the
traffic regulations, which are made for the protection of the
general public. He will not kindle camping fires when he
knows it will endanger the public property, and when the
laws of his state or country strictly prohibit them. He will
be careful to extinguish fires which the law does not pro-hibit.
We speak of these only as examples of the thousand
and one requirements enacted for the regulation of society.
27

23. 28 IN TIME OF WAR
DUTY TO GOD FIRST AND PARAMOUNT
It goes without saying that the Christian will obey no
human requirement which leads him to violate the law of
God. The government of God is paramount. The require-ments
of God come first. This has been attested through the
centuries by the loyal martyrs who have gone to the stake
rather than compromise their conscientious convictions.
But if the citizen is loyal and faithful to his government
in those questions pertaining to civil life, if in harmony
with the exhortation of the prophet he seeks the good of
the city in which he lives, if by his godly life of devotion
to the service of God and the good of humanity he has
demonstrated his kindly spirit toward all men, and proved
by a life of soberness and quietness that he is not an agitator
nor a revolutionist, this experience will commend him to
the kindly consideration of even his enemies, and will go
a long way toward helping him in the hour of dire need.
THE CHRISTIAN'S RELATION TO EARTHLY
GOVERNMENT *
In the crisis hour which awaits the church there will
be witnessed a deadly conflict between the commandments
of God and the laws of earthly government. How shall the
Christian relate himself to this clash of opposing principles?
What relation shall he sustain to his government?
The duty of the Christian toward the government under
which he lives is made clear in Holy 'Writ:
"Let every soul be subject unto the higher powers. For there is no
power but of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance of God." Rom.
13:1, 2.
LIMITS OF THE AUTHORITY OF HUMAN GOVERNMENTS
With what authority has God invested civil govern-ment?
It is inconceivable that He should have bestowed
upon it unlimited power. That would be to make earthly
" F. M. Wilcox, in "The Coming Crisis," pp. 28-32.

24. THE CHRISTIAN AND CIVIL GOVERNMENT 29
government, to the extent of human capability, equal to the
government of God. It *would be to place God's work in
the earth, His gospel, His church, the affairs of mankind,
physically, socially, civilly, and spiritually, under the con-trol
of human government, without reference to its attitude
toward the principles and problems involved. This we
cannot believe the great Ruler of the universe would do.
We are therefore forced to the conclusion that the juris-diction
of human government is limited to the sphere of
civil relations, to the decision of questions governing the
relation of man to his fellow men. There is a sphere—the
personal- relation of man to his Maker—into which civil
government has no God-given or Heaven-ordained right
to intrude.
GOD AND CAESAR
Christ clearly recognized and taught this dividing line
separating the authority of civil government from the sphere
of spiritual relations. To some who came to Him inquiring
if it was right to pay tribute to Caesar, or civil government,
the Master, after calling attention to the fact that they were
recognizing Caesar's government by using Caesar's coinage,
replied, "Render therefore unto Caesar the things which
are Caesar's; and unto God the things that are God's."
(See Matt. 22:16-21.)
There is a sphere in which Caesar may operate. In the
field of civil relations he may range freely. He should be
a terror to evil works, "a revenger to execute wrath upon
him that doeth evil." In this he is "the minister of God,"
and should be loyally supported with tribute, the Christian
being subject to these civil enactments, "not only for wrath,
but also for conscience' sake." Rom. 13 :3-6.
The Christian is to "render therefore to all their dues :
tribute to whom tribute is due; custom to whom custom;
fear to whom fear; honor to whom honor. Owe no man
anything, but to love one another: for he that loveth another

25. 30 IN TIME OF WAR
hath fulfilled the law." Rom. 13:7, 8. The apostle then
proceeds to quote in substance the last five commandments,
which define the civil relations of man. He makes no
quotation from the first table of the law, because the first
four commandments pertain to the relations of man to God,
and belong alone to the sphere of God's government and
jurisdiction. Into this sphere, as we have said, civil govern-ment
has no right to enter.
CIVIL, NOT SPIRITUAL, JURISDICTION
Nor does it belong to the sphere of civil government to
deal with the second table of the law in the spiritual sig-nificance
of the commandments of that table. This field
belongs alone to God. With the civil relationship defined
in the last six commandments, the civil government may
take account. The government has a right to punish the
murderer, the adulterer, the thief, not because they have
done a moral wrong, but because they have violated the
law of civil rights. The government can deal with overt
acts only. God, however, looks beneath the overt act, and
takes account of the thoughts of the heart, of the motives
and purposes of the life. In His estimate, the man who
hates his brother, even if he commits no overt act, is a
murderer. i John 3 :15. The lustful man likewise violates
the law of God, even though outwardly he may not offend
against the law of chastity. Matt. 5 :28.
LOYALTY TO GOVERNMENT
In an evil hour, either consciously or unconsciously,
civil government oversteps the bounds God has set for it,
and seeks to regulate or control the personal spiritual rela-tions
which exist between man and his Maker. What
should be the attitude of the Christian toward his govern-ment
under these circumstances?
God is supreme, and His requirements are paramount
to all others. To Him the Christian owes unswerving al-legiance.
One cannot surrender this allegiance at the com-

26. THE CHRISTIAN AND CIVIL GOVERNMENT 31
mand of any human master.' And when the laws of his
government require that he violate the laws of God, he has
no alternative, but must obey God rather than men. Above
any fear he may have of man, who is able to destroy his
body, he is to fear the great God of heaven, who is able to
destroy both soul and body. Matt. 10:28.
The attitude of the Christian should always be that of
loyalty to his government so long as this does not conflict
with his duty to God. How shall he manifest his loyalty
when the laws of his government conflict with the require-ments
of God? He must obey his God, at whatever cost,
but he may at the same time put forth consistent Christian
effort to enlighten the lawmakers as to the principles in-volved.
He may seek to have the law repealed. He may
do this by personal effort, and in union with others, in such
ways as it is lawful to seek relief.
Never can the Christian resort to personal violence in
the accomplishment of his ends. He will not engage in
private brawl, nor will he be found inciting rebellion or
riot. Rather, he must suffer meekly the penalty of the law,
however unjust, until it is repealed, leaving to God the
vindication of his cause. By this course of conduct, and in
this spirit working to redress the wrong, the Christian is
giving the highest proof of his loyalty to government. He
is standing for fundamental principles; and in seeking to
induce his government to confine its activities to that sphere
to which God has justly limited its authority, he is rendering
to it the highest possible service.
NOTABLE BIBLE EXAMPLES
For this undeviating stand for right and principle, the
Christian has authority in notable examples given in the
Sacred Writings. When Daniel was required, on pain of
death, to obey the law of Medo-Persia contrary to the ex-press
command of God, he resolutely refused; and when he
was cast into the den of lions, God wrought for him a won-

27. 32 . • • IN TIME OF WAR -
derful deliverance, thus vindicating him in the noble stand
he had taken. Daniel 6.
A similar experience came to Shadrach, Meshach, and
Abednego in the reign of Nebuchadnezzar. This king
erected on the plain of Dura a great golden image, and
assembled to its dedication the chief men of his extensive
empire. Shadrach, Meshach, and Abednego repaired to
the plain of Dura with the others. With the others they
stood in the presence of the golden image. Thus far they
were willing to obey the law of Nebuchadnezzar. But
when the command was given to bow down and worship
the golden image, these three men refused to obey the royal
edict. They knew it was a direct violation of the law of
God. In the words of the Saviour, they feared not him
who was able to destroy their bodies, but rather the One
who was able to destroy both soul and body.
Because of their stand, they were cast into the burning
fiery furnace, but God vindicated their course by giving
to them a miraculous deliverance. God declared that Neb-uchadnezzar
was His "servant," to execute His judgments
upon the nations. Jer. 25 :9. But when this servant of God
exceeded his proper authority, and sought to legislate in
things pertaining alone to God's jurisdiction, his folly was
rebuked and his pride humbled.
Daniel and the three worthies surely showed greater
loyalty to the governments under which they lived than
did their accusers. Darius and Nebuchadnezzar over-stepped
the bounds set for their authority by Omnipotence.
By their acts they took a course which would inevitably
lead to national ruin, and invite the judgments of Heaven.
In resisting these unjust measures, the servants of God
sought to save their governments from this dire calamity.
Surely they manifested a loyalty to God and a loyalty to
their governments in striking contrast to the conduct of
those who in their lofty claims to patriotism were willing

28. THE CHRISTIAN AND CIVIL GOVERNMENT 33
to put to death men with whom there could be found no
fault except in the allegiance which they gave to their God.
Dan. 6:5.
"Government is never the gainer in the execution of a law that is
manifestly unjust. . . . Conscientious men are not the enemies, but the
friends, of any government but a tyranny. They are its strength, and
not its weakness. Daniel, in Babylon, praying, contrary to the law, was
the true friend and supporter of the government; while those who, in
their pretended zeal for the law and the constitution, would strike down
the good man, were its real enemies. It is only when government tran-scends
its sphere that it comes in conflict with the consciences of men."—
"Moral Science," by James H. Fairchild, p. 179.
OBEY GOD RATHER THAN MEN
Nor are such instances confined alone to the Old Testa-ment
Scriptures. The apostle Peter and his companions
were brought into similar straits. Commanded by ruling
authorities not to teach nor preach in the name of Jesus,
the apostles answered, "We ought to obey God rather than
men." Acts 5:29. God showed His approval by the
mighty power of His Spirit which attended their labors.
Of all men, the Christian should be free from just of-fense.
He should be quiet, orderly, honest, neighborly,
law abiding. Every. relation in life should be regulated by
sincere devotion to God and to his fellow men. He should
love God supremely and his neighbor as himself. Love to
God and love to man—upon these two great principles
hang all the law and the prophets.
3

29. THE DIVINE LAW AND HUMAN
REQUIREMENTS

30. THE DIVINE LAW AND HUMAN
REQUIREMENTS
WHAT relation does the Christian sustain to war? In
harmony with his high and holy profession as a follower
of the Prince of Peace, can he engage in the destruction of
his fellow men? • This is a question which has confronted
the members of the Seventh-day Adventist Church through-out
its entire history. From their study of the life and
example of Christ and the teachings of the gospel, they have
been forced to take the position of noncombatants.
Much has appeared in the literature of the denomi-nation
regarding these principles. The general church
paper, the Advent Review and Sabbath Herald, has de-voted
through the years many columns to this discussion.
Statements have also been printed in other papers and in
pamphlet form. From these many articles and statements
we have chosen four as representative of the denominational
position.
The first article of this chapter was printed in the general
church paper during the days of the Civil War. The sec-ond
article, by R. C. Porter, of South Africa, was printed
in pamphlet form and circulated by the members of the
church in that field during the days of the World War.
The third article we quote from Ministry, the official organ
of the Seventh-day Adventist Ministerial Association. And
the fourth article is made up of quotations taken from the
writings of Mrs. E. G. White, a leading and representative
writer.
WHY SEVENTH-DAY ADVENTISTS CANNOT ENGAGE
IN WAR *
i. They could not keep the Lord's holy Sabbath. "The
seventh day is the Sabbath of the Lord thy God: in it thou
* George W. Amadon, in the Review and Herald, March 7, 1865.
37

31. 38 IN TIME OF WAR
shalt not do any work." Ex 20:10. Fighting, as military
men tell us, is the hardest kind of work; and the seventh
day of all days would be the least regarded in the camp
and field.
2. The sixth command of God's moral law reads, "Thou
shalt not kill." To kill is to take life. The soldier by pro-fession
is a practical violator of this precept. But if we
would enter into life, we must "keep the commandments."
Matt. 19:17.
3. "God hath called us to peace;" and "the weapons of
our warfare are not carnal." r Cor. 7:15; z Cor. 10:4.
The gospel permits us to use no weapons but "the sword
of the Spirit."
4. Our kingdom is not of this world. Said Christ to
Pilate, "If My kingdom were of this world, then would
My servants fight." John 18 :36. This is most indisputable
evidence that Christians have nothing to do with carnal
instruments of war.
5. We are commanded to love even our enemies. "But
I say unto you," says the Saviour, "Love your enemies, bless
them that curse you, do good to them that hate you, and
pray for them which despitefully use you and persecute
you." Matt. 5:44. Do we fulfill this command when we
blow out their brains with revolvers, or sever their bodies
with sabers? "If any man have not the Spirit of Christ,
he is none of His." Rom. 8:9.
6. Our work is the same as our Master's, who once said,
"The Son of man is not come to destroy men's lives, but to
save them." Luke 9:56. If God's Spirit sends us to save
men, does not some other spirit send us to destroy them?
Let us know what manner of spirit we are of.
7. The New Testament command is, "Resist not evil:
but whosoever shall smite thee on the right cheek, turn to
him the other also." Matt. 5 :39. That is, we had better
turn the other cheek than to smite them back again. Could
this scripture be obeyed on the battlefield?

32. DIVINE LAW AND HUMAN REQUIREMENTS 39
8. Christ said to Peter, as he struck the high priest's
servant, "Put up again thy sword." Matt. 26:52. If the
Saviour commanded the apostle to "put up" the sword,
certainly His followers have no right to take it. Then let
those who are of the world fight, but as for us, let us pray.
SHOULD CHRISTIANS BEAR ARMS? *
Christ began His teaching by laying down the prin-ciples
of the kingdom of God as recorded in Matthew's
Gospel, chapters 5 to 7. Eight times in His first discourse
He uses the expressions, "the kingdom of heaven" and "the
kingdom of God," in introducing the principles of the
kingdom which He came to reveal among men. One hun-dred
times these and similar expressions are recorded in
the Gospels as falling from His lips in declaring His mis-sion
to earth. His last words before His ascension were
about the kingdom of God. Acts 1:3. Thus from first to
last His theme was the kingdom of God.
What instruction did He give to His disciples about
bearing arms and engaging in war?
"Ye have heard that it hath been said, An eye for an eye, and a tooth
for a tooth: but I say unto you, That ye resist not evil: but whosoever
shall smite thee on thy right cheek, turn to him the other also." Matt.
5:38, 39.
"Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute
you; that ye may be the children of your Father which is in heaven."
Matt. 5:44, 45.
"Behold, I send you forth as lambs among wolves. . . . And into
whatsoever house ye enter, first say, Peace be to this house. And if the
son of peace be there, your peace shall rest upon it: if not, it shall turn
to you again." Luke 10:3-6.
"Behold, one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest's, and smote
off his ear. Then said Jesus unto him, Put up again thy sword into his
place: for all they that take the sword shall perish with the sword.
Thinkest thou that I cannot now pray to My Father, and He shall pres-ently
give Me more than twelve legions of angels?" Matt. 26:51-53.
* Quotations from tract by R. C. Porter, president of the South African Union
Conference during the World War.

33. 40 IN TIME OF WAR
"My kingdom is not of this world: if My kingdom were of this world,
then would My servants fight." John 18:36.
"It came to pass, when the time was come that He should be received
up, He steadfastly set His face to go to Jerusalem, and sent messengers
before His face: and they went and entered into a village of the Samari-tans,
to make ready for Him. And they did not receive Him, because
His face was as though He would go to Jerusalem. And when His
disciples James and John saw this, they said, Lord, wilt Thou that we
command fire to come down from heaven, and consume them, even as
Elias did? But He turned and rebuked them, and said, Ye know not
what manner of spirit ye are of. For the Son of man is not come to
destroy men's lives, but to save them. And they went to another village."
Luke 9: 51-56. . . .
The civil government was ordained of God to keep the
peace by compelling civility and by punishing crime. It
was to protect all citizens in the exercise of their civil and
religious rights. For this purpose it is authorized to use
the sword. It was not ordained for wars of conquest with
other nations, nor to compel Christians to violate their
principles by compulsory military training or pay the
penalty by imprisonment or martyrdom. Rom. 13 :1-6.
Christians are ever instructed to obedience to the laws of
civil government, unless those laws conflict with the higher
laws of God's government; then, "we ought to obey God
rather than men." Acts :29. Even in such cases the
Christian's principles forbid the use of the sword.
"Though we walk in the flesh, we do not war after the flesh: (for
the weapons of our warfare are not carnal, but mighty through God to
the pulling down of strongholds)." 2 Cor. 10:3, 4. . . .
SOLDIERS KNOW THAT WAR IS ANTI-CHRISTIAN
Napoleon, the greatest soldier of modern times, recog-nized
this distinction between the kingdom of Christ and
the kingdoms devoted to war. While meditating upon his
misfortunes, when confined to the island of St. Helena,
he said : "Alexander, Caesar, Charlemagne, and myself
founded empires. But upon what did we rest the creation
of our genius?—Upon force. Jesus Christ alone founded

34. DIVINE LAW AND HUMAN REQUIREMENTS 41
His empire upon love: and at this hour millions of men
would die for Him."—"The Bible and Men of Learning,"
by Matthews, p. 342.
He understood the relation of the kingdom of Christ to
earthly kingdoms, which through the ambitions of men had
drifted far from the principles of their Author. Christ
taught peace; they teach war. His teaching stands in
marked contrast to the spirit of militarism of our time.
Sixteen-inch guns, 26,000-ton battleships, and compulsory
military training are the response of professedly Christian
nations of our time to this instruction of Christ. . . .
"From whence come wars and fightings among you,? come they not
hence, even of your lusts that war in your members?" James 4:1.
Lust is from Satan.
"But if ye have bitter envying and strife in your hearts, glory not,
and lie not against the truth. This wisdom descendeth not from above,
but is earthly, sensual, devilish. . . . The fruit of righteousness is sown
in peace of them that make peace." James 3:14-18.
Christ, the Prince of Peace, is the Christian's example.
Did He bear arms and kill His fellow men?—Never!
Peter says:
"Even hereunto were ye called: because Christ also suffered for us,
leaving us an example, that ye should follow His steps: who did no sin,
neither was guile found in His mouth: who, when He was reviled, reviled
not again; when He suffered, He threatened not; but committed Himself
to Him that judgeth righteously." 1 Peter 2:21-23.
OBEY GOD RATHER THAN MAN *
WHEN Christ answered the question, "Is it lawful to
give tribute unto Caesar, or not?" He settled a question
which had perplexed the Jews for generations. The Jews
held themselves to be the only people of whom God ap-proved,
harking back to the days of Abraham for evidence
* I. H. Evans, vice-president of the General Conference, editorial in the Ministry
for June and July, 1935.

35. 42 IN TIME OF WAR
of being His chosen inheritance. With them it was not a
matter of obedience but of birthright that made them God's
peculiar people. They held in contempt all peoples other
than themselves. They despised the Romans, who had con-trol
of their nation, and who collected taxes from the Jews
with which to wage their wars and administer their govern-ment.
All through the childhood and youth of Christ there had
been Roman supremacy over Palestine, the land promised to
Israel. The Romans were a ruling, foreign power hated by
the Jews. The Jews had started one rebellion after another,
only to find themselves more and more in the iron grip of
this supreme and relentless force. Christ could hardly have
replied to the question asked by the Pharisees and Hero-dians,
"Is it lawful to give tribute unto Caesar, or not?" in
more surprising and stronger language than the words :
"Why tempt ye Me, ye hypocrites? Show Me the tribute money.
And they brought unto Him a penny. And He saith unto them, Whose
is this image and superscription? They say unto Him, Caesar's. Then
saith He unto them, Render therefore unto Caesar the things which are
Caesar's; and unto God the things that are God's." Matt. 22:17-21.
It has ever been God's plan that His people should be
separated from the world, for He declares : "The kingdom
of God is within you." The divine command is : "Love not
the world, neither the things that are in the world. If any
man love the world, the love of the Father is not in him."
I John 2 :15. The prayer of Christ made a definite dis-tinction
between the Christian and the world:
"I pray not that Thou shouldst take them out of the world, but that
Thou shouldst keep them from the evil. They are not of the world, even
as I am not of the world. . . . As Thou hast sent Me into the world,
even so have I also sent them into the world. . . . Neither pray I for these
alone, but for them also which shall believe on Me through their word."
John 17:15-20.
When Christ was being persecuted by those who were
determined that He should die, He said:

36. DIVINE LAW AND HUMAN REQUIREMENTS 43
"My kingdom is not of this world: if My kingdom were of this world,
then would My servants fight, that I should not be delivered to the Jews:
but now is My kingdom not from hence." John 18:36.
Here Christ claims a kingdom, but He at once declares
that it is not of this world. If it belonged to this world,
then would His servants fight. Thus Christ separates His
people from the world, and plainly adds, "But now is My
kingdom not from hence." Because of the nature of His
kingdom, it being a spiritual kingdom in the hearts of men,
His servants cannot kill. On this very occasion Peter in
his zeal undertook to defend Christ with his sword. It
seemed right to Peter that he should defend his Lord and
Master.
"Behold, one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest's, and smote
off his ear. Then said Jesus unto him, Put up again thy sword into his
place: for all they that take the sword shall perish with the sword.
Thinkest thou that I cannot now pray to My Father, and He shall
presently give Me more than twelve legions of angels?" Matt. 26:51-53.
If the use of the sword by true Christians can be justi-fied
on any grounds, it would seem that Peter was justified
in defending the Son of God who was soon to be crucified
by a mob. Christ is the Christian's perfect pattern. As He
lived, we are to live. It would be unthinkable that Christ
and His chosen twelve should have joined the Roman army
and followed the Roman eagle. Nor can we think that the
people of God caa live the Christian life when engaged in
taking human life. The Duke of Wellington is quoted as
saying: "Men of nice scruples about religion, have no
business in the army or navy."
Christ established His church in the hearts of men. His
kingdom is spiritual, not carnal. "When He was demanded
of the Pharisees, when the kingdom of God should come,
He answered them and said, The kingdom of God cometh
not with observation: neither shall they say, Lo here! or,
Lo there! for, behold, the kingdom of God is within you."

37. 44 IN TIME OF WAR
Luke 17:2o, 21. Thus Christ has a real kingdom over
which He is King. Men whom He has called and chosen,
and in whose hearts He has established His spiritual king-dom,
are to be citizens of temporal kingdoms, which may
tax them and control their actions toward the state and
toward one another; but He demands that in the Christian's
heart and affections and service God shall be given the
first place.
Thus there comes between the state and the devout
Christian a natural separation. The state represents this
physical world. It says to all its citizens: "I demand your
utmost loyalty, your highest degree of service. There shall
be none who come between the state and its citizens. Your
first duty is to the state." But said Christ: "Thou shalt love
the Lord thy God with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength. . . . Thou
shalt love thy neighbor as thyself." Mark 12 :30, 31. "Ren-der
therefore unto Caesar the things which are Caesar's;
and unto God the things that are God's."
God demands man's supreme love. Nor does He yield
one iota of His demands. Should He do this, He would
lose His subject. The service God demands is from the
heart, the affections, the finest, noblest part of man. Nor
is He willing to divide this loyalty, and give part to the
state. This is made very clear by His own words : "No
man can serve two masters : for either he will hate the one,
and love the other: or else he will hold to the one, and
despise the other. Ye cannot serve God and mammon."
Matt. 6 :24.
The church of Christ is an anomaly in the world.
Physically it is a part of the world, and has to do with
material, natural things; but its heart and all its affections
are not of the world, but are given to God, a spiritual Being
who absorbs all that is valuable and precious in man. The
Christian cannot divide his affections. To him the spiritual

38. DIVINE LAW AND HUMAN REQUIREMENTS 45
kingdom established in his heart is so much more highly
esteemed than any earthly kingdom that he refuses to set
his affections on this world. Yet he cheerfully pays tribute,
and obeys all governmental laws that do not contravene his
loyalty and love to God.
When, therefore, a state or a government demands that
its citizens recognize the state as supreme in matters of
conscience, and that it be obeyed, regardless of the right
or wrong of its demands, it usurps the place of God and
becomes an oppressive power. When the state attempts to
control the consciences of men in spiritual things and in
obedience to God, it exceeds its prerogatives, and enters into
the realm where each citizen must decide whether he will
obey God or man.
One good thing about the war question is that this con-troversy
has been settled by the word of God, and settled
right. Christ lived on earth in troublOus times ; the state
was supreme under Roman domination. The Romans
permitted the Jews a good deal of liberty, because that was
the easiest way to keep the peace. Those who asked about
paying tribute did not really desire light on the question.
They asked the question to involve Christ. If He said,
"Yes; pay tribute to Caesar," the Jews would condemn
Christ. Should He say, "No; pay no tribute to Rome,"
then Caesar would take offense. Christ's answer met their
cunning, and sent them away confounded.
And it has been an answer for devout Christians for all
time. The Christian has a dual duty—one toward God and
another toward worldly powers. God's requirements never
infringe on the legitimate claims of Caesar. Neither has
Caesar the right to infringe on the demands of God. The
two realms must ever be separate and distinct. It was so
understood by Christ when He said, "Render therefore unto
Caesar the things which are Caesar's; and unto God the
things that are God's."

39. 46 IN TIME OF WAR
In apostolic times the high priests had imprisoned the
apostles who were in Jerusalem, and the Romans left the
Jews somewhat free to carry on their own religious rites
and worship. While under Roman jurisdiction the reli-gious
rulers of the Jews had forbidden the apostles to speak
about Christ in the temple. Because the disciples had dis-obeyed
and taught in the temple, these religious rulers had
arrested some of the apostles and put them in prison. An
angel came and opened the prison doors, and brought the
apostles forth, saying, "Go, stand and speak in the temple
to the people all the words of this life." Now, that preach-ing
was forbidden, and was the offense for which the apos-tles
were imprisoned. A council was called and officers
went to the temple and brought the apostles before the
council, saying, "Did not we straitly command you that ye
should not teach in this name? and, behold, ye have filled
Jerusalem with your doctrine, and intend to bring this
man's blood upon us. Then Peter and the other apostles
answered and said, We ought to obey God rather than men."
Acts 5:20, 28, 29.
To the early church this did not mean disrespect to
earthly governments, but it meant that when earthly gov-ernments
required of the Christian what God forbids, each
Christian must choose whom he will obey. Peter declared,
"We ought to obey God rather than men." The New
Testament exhorts the church to be obedient to earthly gov-ernments.
Paul wrote to the church in Rome :
"Let every soul be subject unto the higher powers. For there is no
power but of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance of God: and they
that resist shall receive to themselves damnation. For rulers are not a
terror to good works, but to the evil. Wilt thou then not be afraid
of the power? do that which is good, and thou shalt have praise of the
same: for he is the minister of God to thee for good. But if thou do that
which is evil, be afraid; for he beareth not the sword in vain: for he is the
minister of God, a revenger to execute wrath unto him that doeth evil.
Wherefore ye must needs be subject, not only for wrath, but also for

40. DIVINE LAW AND HUMAN REQUIREMENTS 47
conscience' sake. For for this cause pay ye tribute also: for they are
God's ministers, attending continually upon this very thing. Render
therefore to all their dues: tribute to whom tribute is due; custom to whom
custom; fear to whom fear; honor to whom honor." Rom. 13:1-7.
To Titus, a Christian pastor, Paul wrote: "Put them in
mind to be subject to principalities and powers, to obey
magistrates, to be ready to every good work." Titus 3
In all civil requirements by the state the Christian cheer-fully
obeys when those requirements do not contravene his
duty to his God. The Christian, like his Master, is ever
ready to do acts of mercy in ministering to the sick and
afflicted; cheerfully he cares for the wounded and dying,
he feeds the hungry and clothes the naked. In war and
peace he does all this as a service to his Lord and Master.
But to take human life is contrary to the law of his God.
Nor is it because he is a coward or filled with fear, that he
cannot kill his fellows; but because he owes an allegiance
to God that is more to him than this mortal life, for to him
it means eternal life or eternal death.
The church has always had to suffer, and yield its physi-cal
bodies to the state, when the state encroached upon per-sonal
religious liberty; but the state has no divine right to
enter the realm of conscience and usurp the place that God
claims as His own. The genuine Christian can suffer, he
can go to prison, he can die; but he cannot allow any earthly
power to usurp the loyalty and devotion that he owes to
God and has pledged to Him. The state has a right to
financial support and to loyal service from all Christians in
all things civil that God approves. The Christian is ever
willing to do helpful service for the sick and wounded.
But when the state would control in the realm of conscience,
and demand from Christians service forbidden by God,
it exceeds its authority.
The question, "Can a Christian become a soldier and
fight, killing his fellow beings because the state demands
it?" is a moot question with many. The true Christian can

41. 48 IN TIME OF WAR
never fight his fellows for personal ends. All wrongs that
he is caused to suffer, he endures. He does not kill or
murder his fellows. His loyalty to God will not allow him
to revenge himself in any way, regardless of injustice or
severe personal injury. Christians are charged: "Avenge
not yourselves, but rather give place unto wrath: for it is
written, Vengeance is Mine; I will repay, saith the Lord."
Rom. 12:19. In the early church it was thought that fol-lowers
of Christ should be separate from the world, and
they did not voluntarily join the army. They endured all
kinds of persecution, and even suffered death for their faith,
but they would not take life.
When Constantine outwardly accepted Christianity, he
did so as a converted pagan general. Later he persuaded
Christians to fight in his army. From then on professed
Christians were less and less conscientious; and the more
worldly the church grew, the more willing to join the
government in war did she become. . . .
The Christian is a citizen of an unseen country, whose
King reigns in the heart. His citizenship is in heaven, and
he looks for a "city . . . whose builder and maker is God."
He recognizes earthly governments as ordained of God to
punish evildoers; but he is unable to obey laws where obe-dience
compels him to break the moral law of his Creator.
Undoubtedly the conflict between the state on the one
hand and the true people of God on the other, must ever
bring forth conflicting views of the duty and the rights of
the Christian. The state generally believes in war, and
often in conquest; the Christian believes in obedience to
the state for the good of humanity, and is cheerfully obe-dient
to all that the state requires when he is permitted to
worship God as he understands the Holy Scriptures to
teach. But he does not believe that he can be a Christian
and take human life. To him this is a matter of conscience.
In this realm the state has no divine right to interfere.

42. DIVINE LAW AND HUMAN REQUIREMENTS 49
"Render therefore unto Caesar the things which are
Caesar's; and unto God the things that are God's."
COUNSEL FROM THE SPIRIT OF PROPHECY *
The following statements were made during the days
of the Civil War between the American States :
"We should act with great caution. 'If it be possible,
as much as lieth in you, live peaceably with all men.'
We can obey this admonition, and not sacrifice one principle
of our faith. Satan and his host are at war with command-ment
keepers, and will work to bring them into trying
positions. They should not, by lack of discretion, bring
themselves there."—"Testimonies," Vol. I, p. 356.
"Some have been holding themselves ready to find fault
and complain at any suggestion made. But few have had
wisdom in this most trying time to think without prejudice,
and candidly tell what shall be done. I saw that those who
have been forward to talk so decidedly about refusing to
obey a draft, do not understand what they are talking about.
Should they really be drafted, and, refusing to obey, be
threatened with imprisonment, torture, or death, they would
shrink, and then find that they had not prepared themselves
for such an emergency. They would not endure the trial
of their faith. What they thought to he faith, was only
fanatical presumption.
"Those who would be best prepared to sacrifice even
life, if required, rather than place themselves in a position
where they could not obey God, would have the least to say.
They would make no boast. They would feel deeply and
meditate much, and their earnest prayers would go up to
Heaven for wisdom to act and grace to endure. Those who
feel that in the fear of God they cannot conscientiously en-gage
in this war, will be very quiet, and when interrogated
will simply state what they are obliged to say in order to
* Mrs. E. G. White, in publication credited after each quotation.
4

43. 50 IN TIME OF WAR
answer the inquirer, and then let it be understood that they
have no sympathy with the rebellion."—Id., p. 357.
"I saw that it is our duty in every case to obey the laws
of our land, unless they conflict with the higher law which
God spoke with an audible voice from Sinai, and afterward
engraved on stone with His own finger. 'I will put My
laws into their mind, and write them in their hearts; and
I will be to them a God, and they shall be to Me a people.'
He who has God's law written in the heart, will obey God
rather than men, and will sooner disobey all men than
deviate in the least from the commandment of God. God's
people, taught by the inspiration of truth, and led by a
good conscience to live by every word of God, will take
His law, written in their hearts, as the only authority which
they can acknowledge or consent to obey. The wisdom and
authority of the divine law are supreme.
"I was shown that God's people, who are His peculiar
treasure, cannot engage in this perplexing war, for it is
opposed to every principle of their faith. In the army they
cannot obey the truth and at the same time obey the require-ments
of their officers. There would be a continual viola-tion
of conscience. Worldly men are governed by worldly
principles. They can appreciate no other. Worldly policy
and public opinion comprise the principle of action that
governs them and leads them to practice the form of right-doing.
But God's people cannot be governed by these mo-tives.
The words and commands of God, written in the
soul, are spirit and life, and there is power in them to bring
into subjection and enforce obedience. The ten precepts of
Jehovah are the foundation of all righteous and good laws.
Those who love God's commandments will conform to every
good law of the land. But if the requirements of the rulers
are such as conflict with the laws of God, the only question
to be settled is, Shall we obey God, or man?"—Id., pp.
361, 362.

44. DIVINE LAW AND HUMAN REQUIREMENTS 51
In later years Mrs. White expressed the following:
"Teach the people to conform in all things to the laws
of their State, when they can do so without conflicting with
the law of God."—Id., Vol. IX, p. 238.
"The banner of truth and religious liberty held aloft by
the founders of the gospel church and by God's witnesses
during the centuries that have passed since then, has, in
this last conflict, been committed to our hands. The re-sponsibility
for this great gift rests with those whom God
has blessed with a knowledge of His word. We are to
receive this word as supreme authority. We are to recog-nize
human government as an ordinance of divine appoint-ment,
and teach obedience to it as a sacred duty, within
its legitimate sphere. But when its claims conflict with
the claims of God, we must obey God rather than men.
God's word must be recognized as above all human legis-lation.
A 'Thus saith the Lord' is not to be set aside for a
`Thus saith the church' or a 'Thus saith the state.' The
crown of Christ is to be lifted above the diadems of earthly
potentates.
"We are not required to defy authorities. Our words,
whether spoken or written, should be carefully considered,
lest we place ourselves on record as uttering that which
would make us appear antagonistic to law and order. We
are not to say or do anything that would unnecessarily close
up our way. We are to go forward in Christ's name, ad-vocating
the truths committed to us. If we are forbidden
by men to do this work, then we may say, as did the apostles,
`Whether it be right in the sight of God to hearken unto
you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard.' "—"The
Acts of the Apostles," pp. 68, 69.
"It is not wise to find fault continually with what is
done by the rulers of government. It is not our work to
attack individuals or institutions. We should exercise great

45. 52 IN TIME OF WAR
care lest we be understood as putting ourselves in opposition
to the civil authorities. It is true that our warfare is ag-gressive,
but our weapons are to be those found in a plain
`Thus saith the Lord.' Our work is to prepare a people to
stand in the great day of God. We should not be turned
aside to lines that will encourage controversy, or arouse
antagonism in those not of our faith."—"Testimonies," Vol.
VI, p. 394.
"The Pharisees had ever chafed under the exaction of
tribute by the Romans. The payment of tribute they held
to be contrary to the law of God. Now they saw oppor-tunity
to lay a snare for Jesus. The spies came to Him,
and with apparent sincerity, as though desiring to know
their duty, said, 'Master, we know that Thou sayest and
teachest rightly, neither acceptest Thou the person of any,
but teachest the way of God truly: is it lawful for us to
give tribute unto Caesar, or no?' . . .
"Those who put the question to Jesus thought that they
had sufficiently disguised their purpose; but Jesus read
their hearts as an open book, and sounded their hypocrisy.
`Why tempt ye Me?' He said; thus giving them a sign they
had not asked, by showing that He read their hidden pur-pose.
They were still more confused when He added,
`Show Me a penny.' They brought it, and He asked them,
`Whose image and superscription hath it? They answered
and said, Caesar's.' Pointing to the inscription on the coin,
Jesus said, 'Render therefore unto Caesar the things which
are Caesar's; and unto God the things that are God's.' -
"The spies had expected Jesus to answer their question
directly, in one way or the other. If He should say, It is
unlawful to give tribute to Caesar, He would be reported
to the Roman authorities and arrested for inciting rebellion.
But in case He should pronounce it lawful to pay the trib-ute,
they designed to accuse Him to the people as opposing
the law of God. Now they felt themselves baffled and de-

46. DIVINE LAW AND HUMAN REQUIREMENTS 53
feated. Their plans were disarranged. The summary
manner in which their question had been settled left them
nothing further to say.
"Christ's reply was no evasion, but a candid answer to
the question. Holding in His hand the Roman coin, upon
which were stamped the name and image of Caesar, He
declared that since they were living under the protection
of the Roman power, they should render to that power the
support it claimed, so long as this did not conflict with a
higher duty. But while peaceably subject to the laws of
the land, they should at all times give their first allegiance
to God."—"The Desire of Ages," pp. 6o1, 602.

47. RECOGNIZED AS NONCOMBATANTS IN
AMERICAN CIVIL WAR

48. RECOGNIZED AS NONCOMBATANTS IN
AMERICAN CIVIL WAR
FROM the be • innin • of their earliest histo th-day
Adventists have been recognized as law-abiding citizens.
They have sought to discharge, so far as lay within their
power, every civil obligation to the governments under
which they lived. They have never been found inciting
to rebellion or revolution. They have, however, held as a
matter of conscience that they could not engage in warfare,
believing that this was a violation of the principles of the
gospel of Christ. And the generous and liberty-loving
citizenry among whom thsy_have resided have recognized
this conscientious belief on their part, and various ggiesn-men
d em the ri hts and • rivile • es of
noncom atants.
This was manifested in the early days of the history of
the church, during the time of the Civil War in the United
States of America. While standing loyally with the gov-ernment
in its efforts to put down the terrible: rebellion,
the church sought and obtained from the nLtbe
recognition of their noncombatant principles. Theix_yaung
men were assigned to noncombatant duty, and with few
exceptions were accorded immunity from the bearing of
arms.
record of the atslis_taken in securing this immunity,
was pubJis.hed_in....the_,./Zegdew anii-IlexalicdSevember
13, 1864. Later this material published in the Review,
Willi-Rime variation indicated by further developments, was
printed in a leaflet entitled, "The Views of Seventh-day
Adventists Relative to Bearingns " ptintkein Battle
Creek, Michigan, in 18(4. We copy from the pamphlet
as follows:
57

49. 58 IN TIME OF WAR
STATEMENT OF PRINCIPLES
The following is the statement laid by the General Con-ference
Committee before the governor, Au ust , 1864:
To His Excellency, Austin Blair, Governor of the State of Michigan:
We, the undersigned, Executive Committee of the General Conference
of Seventh-day Adventists, respectfully beg leave to present for your
consideration the following statements:
The denomination of Christians calling themselves Seventh-day
Adventists, taking the Bible as their rule of faith and practice, are unani-mous
in their views that its teachings are contrary to the spirit and practice
of war; hence, they have ever been conscientiously opposed to bearing
arms. If there is any portion of the Bible whichwe, as a people, can
point to more than another as our creed, it is the law of ten command-ments,
which we regard as the supreme law, and each precept of which
we take in its most obvious and literal import. The fourth of these com-mandments
requires cessation from labor on the seventh day of the week,
the sixth prohibits the takin• of life neither of which in our view could
be o •serve while • oing militar _ duty. • ur practice has uni ormly been
consistent with these principles. Hence, our people have not felt free to
enlist into the service. In none of our denominational Dulalkations have
we advocated or encouraged the •ractice of bearing arms.; and, when
dra e , rat er t an vio ate our princip es, we have been content to pay,
and assist each other in paying, the $300 commutation money. And while
that provision remainea o universa app icatiori, we air not deem any
public expression of our sentiments on this question called for.
We would further represent that Seventh-day Adventists are rigidly
antislavery, loyal to the government, and in sympathy with it against the
rebellion.
But not having had a long existence as a distinct people, and our
organization having but recently been perfected, our sentiments are not
yet extensively known. The change in the law renders it necessary that
we take a more public stand in the matter. For this reason,:we now lay
before Your Excellency the sentiments of Seventh-day Adventists, as a
body, relative to bearing arms, trusting that you will feel no hesitation in
endorsing our claim that, as a people, we come under the intent of the
late action of Congress concerning those who are conscientiously opposed
to bearing arms, and are entitled to the benefits of said laws.
JOHN BYINGTON,
J. N. LOUGHBOROUGH,
GEo. W. AMADON,
General Conference Executive Committee of
Seventh-day Adventists.
Battle Creek, Mich., Aug. 2, 1864.

50. RECOGNIZED AS . NONCOMBATANTS
THE GOVERNOR'S REPLY
I am satisfied that the foregoing statement of principles and practices
of the Scnni' l-ld.ay AdIrentists --iTa-n7-rect-, -a- la—th—at they are entitled to
all the immunities secured by law to those who are conscientiousposed
to bea-ring- ar-ms, -or e-ngaging m war. AUSTIN GLAIR,
Governor of Michigan.
Dated, Aug. 3, 1864.
TO THE GOVERNOR OF WISCONSIN
To His Excellency, James T. Lewis, Governor of Wisconsin:
We, the undersigned, Executive Committee of the Illinois and Wis-consin
State Conference of Seventh-day Adventists, subject to the direction
of the General Conference of Seventh-day Adventists of Battle Creek,
Michigan, beg leave to present the following for your consideration:
1. That there is under your jurisdiction a religious denomination
known as Seventh-day Adventists, and legally organized for the worship
of Almighty God, taking the Bible as the rule of their faith and practice;
and are unanimous in their views that its teachings are contrary to the
spirit and practice of war, hence they have ever been conscientiously opposed
to bearin arms.
2. ur practice has uniformly been consistent with these W principles.
Hence our people have not felt free to enlist into the service. In none of
our denominational publications have we advocated or encouraged the prac-tice
of bearing arms. And when drafted, rather than violate our principles,
we have been content to pay, and assist each other in paying, the $300
commutation money. And while that provision remained of universal
application, we did not consider a public expression of our sentiments
necessary.
3. We would further add that all Seventh-day Adventists are per-fectly
loyal and in sympathy with the government in putting down this
wicked rebellion.
4. But not having existed long as a distinct people and our organiza-tion
having but recently been perfected, our sentiments are not extensively
known. The change in the law renders it necessary that we take a more
public stand in this matter. For this reason we now lay before Your
Excellency the sentiments of Seventh-day Adventists as a body, relative
to bearing arms, trusting you will feel no hesitation in endorsing our
claim, that as a people we come under the intent of the late act of
Congress concerning those conscientiously opposed to bearing arms, and
are entitled to the benefits of said laws.
Your obedient servants,
ISAAC SANBORN,
JOSEPH G. WOOD,
H. W. DECKER,
Executive Committee.

51. 60 IN TIME OF WAR
THE GOVERNOR'S RESPONSE
EXECUTIVE OFFICE,
MADISON, Aug. 29, 1864.
To Whom It May Concern:
I am satisfied that the foregoing statement of the principles of the
Seventh-day Adventists is correct, and that they are entitled to all the
immunities secured by law to those who are conscientiously opposed to
bearing arms or engaging in war.
JAMES T. LEWIS,
Governor of Wisconsin.
TO THE GOVERNOR OF ILLINOIS
FREEPORT, ILL., Aug. 29, 1864.
His Excellency, Richard Yates, Governor of Illinois:
Permit me to introduce to you Messrs. Joseph G. Wood and H. W.
Decker, who will fully explain to you the object of their mission.
There is in this part of our State a number of church organizations of
the Seventh-day Adventists, whagmassirla oinncombata ts as the Society
of Friends, and who are conscientiousl o posed to bearin arms. Now
What these gentlemen desire, is to secure for t e members of that society
in Illinois, the immunities provided for such persons under the conscription
laws. As a class the members of this society are thoroughly loyal, and are
willing to bear their share of the burdens of the government in putting
down the rebellion, but they cannot conscientiously take up arms. I
commend them to your most favorable consideration.
Sincerely yours,
THOS. J. TURNER.
I cordially endorse what Colonel Turner has said in the within, and
commend his views.
C. K. JuDsow, P.M.,
JOHN H. ADDAMS.
REFERRED TO THE SECRETARY OF WAR
EXECUTIVE DEPARTMENT,
SPRINGFIELD, ILLINOIS, Sept. 19, 1864.
Respectfully referred to Hon. E. W. Stanton, Secretary of War,
Washington, D.C., whose attention is requested to within statements.
At direction of His Excellency, Governor Yates.
JOHN M. SNYDER,
Col. and A.D.C.

52. RECOGNIZED, AS. NONCOMBATANTS
RESPONSE OF THE PROVOST MARSHAL GENERAL
WAR DEPARTMENT,
PROVOST MARSHAL GENERAL'S OFFICE,
WASHINGTON, D.C., Sept. 26, 1864.
His Excellency, Richard Yates, Governor of Illinois, Sprtngfield,
SIR: I have the honor to return herewith papers in the case of certain
applicants for benefit of provisions of Sec. 17, Act Feb. 24, 1864, referred
by you to the Honorable Secretary of War, and by him referred to this
office; and in reply would state that the section and act referred to, provide
fully for such cases. It is as follows:
"And be it further enacted, That members of religious denominations,
who shall b oath or affirmation Teaire*-ifiatth"—aWstis- ci-en-t op-pos
to the searing a arms, an w o are pro i site rani doing so by
the rules and articles of faith and practice of said reli ious denomination,
sha , w en ra e s In o e ml t ary service s e consi s erect none ts,
and shal be i"id by the Secretary ofar to duty in the ospital, or
to tl ecare of freedmen, or shall j,av the sum of three hundred dollars
to such 'perm as etar of War shall designate to r 'ye it, to
be applied to the benefit Of the sick and wouns e s so iers: Provided, That
no person shall be entitled to the benefit of the provisions of this section,
unless his declaration of conscientious scruples against bearing arms shall
be supported by satisfactory evidence that his deportment has been uniformly
consistent with such declaration."
Such persons must present their claims to the Board of Enrollment of
the district in which they reside, who will hear the evidence required
by provisions of said section and act.
I have the honor to be, Sir,
Very respectfully
Your obedient servant,
JAMES B. FRY,
Provost Marshal General.
TO THE GOVERNOR OF PENNSYLVANIA
COUDERSPORT, Aug. 23, 1864.
To His Excellency, Gov. A. G. Curtin, Harrisburg, Pa.:
SIR: Permit me to introduce to you Elder N. Fuller, who has been
a resident of this county for years. I know him to be of good Christian
character, of good respectability and fidelity. He is an earnest advocate
of the principles he comes to you to represent.
He visits Your Excellency to ask you to give your opinion that Seventh-day
Adventists are entitled to the benefit of the act providing for those
who are conscientiously opposed to bearing arms.
Your obedient servant,
ISAAC BENSON.

53. 62 IN TIME OF WAR
THE GOVERNOR'S RESPONSE
PENNSYLVANIA EXECUTIVE CHAMBER,
HARRISBURG, Aug. 24, 1864.
I am satisfied, from an examination of the principles and practices of
the Seventh-day Adventists, that they are entitled to all the immunities
secured by law to those who are conscientiously opposed to bearing arms,
or engaging in war.
A. G. CURTIN, Governor of Pennsylvania.
The statement of principles previously quoted, and its
endorsement by Governor Blair of Michigan, and other
documents, relating to the subject, were later presented to
the authorities at Washington by Elder J. N. Andrews, a
minister of the denomination. The following report of his
experience and the action of the authorities appeared in the
Advent Review and Sabbath Herald, published at Battle
Creek, Michigan, September 13, 1864:
RECOGNIZED AS NONCOMBATANTS
In obedience to the instructions of the General Conference Committee,
I have visited the Provost Marshal General. The accompanying papers
will show what I presented to him. These were all copied and placed on
file in the Department, for reference in case any District Marshal shall
refer any matter concerning ourselves to the Provost Marshal General.
The originals have just been returned to me with an endorsement stating
just what is necessary to be done before the District Marshal in case of
draft.
The Marshal made no use of the pamphlet entitled "The Draft," but
stated that it would be a proper document to present before the District
Marshal in proof of the noncombatant views of our people. He further
stated that the exemption clause of the enrollment law was not construed
by him to mean Quakers merely, but to apply to any religious body who
hold noncombatant views. He has issued orders to all the Deputy
Marshals in accordance with this construction of the exemption clause.
I understand the proper course for our brethren in case of draft to
be summed up in three things :
1. An oath or affirmation before the District Marshal that they are
conscientiously opposed to bearing arms.
2. The presentation of the pamphlet entitled "The Draft," as showing
the position of our people. To this it would be highly proper to add the
certificate of the clerk of the church to which the drafted man belongs,
showing, first, that we are a noncombatant people; second, that the indi-vidual
is a worthy member of this religious body.

54. RECOGNIZED AS NONCOMBATANTS 63
3. It may be proper to introduce the testimony of the drafted man's
neighbors, showing that his life has been consistent with this declaration
of his faith. I believe that this course of action, which is very plain
and simple, will meet the case of all our brethren, and will enable them
to avail themselves of the provisions of the exemption clause.
(Signed) J. N. ANDREWS.
Washington, D.C., Sept. 1, 1864.
The following are the papers above referred to:
MICHIGAN MILITARY AGENCY,
[On E, near 7th Street North]
WASHINGTON, D.C., Aug. 31, 1864.
Brig. Gen. James B. Fry, Provost Marshal General:
SIR : Permit me to ask your special attention to the bearer, Rev. J. N.
Andrews, a minister of the Religious Organization known and recognized
as the "Seventh-day Adventists," a body of Christians, residing in small
numbers in each, or nearly all, of the Free States, who "are conscientiously
opposed to the bearing of arms, and who are prohibited from doing so,
by the rules and articles of faith and practice of such religious denomina-tion."
Rev. J. N. Andrews comes duly accredited as the agent of that organ-ization
to ask of you that the relief contemplated in Section 17 of the
enrollment act, approved March 3, 1863, may be extended to each and
every member of their organization, provided they shall on oath, or affir-mation,
declare that "they are conscientiously opposed to the bearing of
arms, and are prohibited from doing so by the rules and articles of faith
and practice of their church, and furnish satisfactory evidence that their
deportment has been uniformly consistent with such declaration."
Permit me to ask your attention to the endorsement of Austin Blair,
Governor of Michigan, on page 9 of the accompanying pamphlet named
"The Draft," also to express to you my full confidence in the loyalty
and patriotism of the petitioners.
Your obedient servant,
J. TUNNICLIFF, JR.,
Michigan Military Agent.
WASHINGTON, D.C., Aug. 30, 1864.
SIR: I have the honor to present the accompanying Documents, showing
that I am the duly accredited representative to the Provost Marshal
General, of the religious denomination styled Seventh-day Adventists, a
people unanimously loyal and antislavery, who because of their views of
the ten commandments and of the teaching of the New Testament cannot
engage in bloodshed, and who therefore ask that the provisions of the

55. 64 IN TIME OF WAR
enrollment act of March 3, 1863, and of July 4, 1864, designed to meet
such cases, may be applied to themselves.
Respectfully submitted,
JOHN N. ANDREWS,
Minister of the Gospel.
SEVENTH-DAY ADVENTIST PUBLISHING HOUSE,
BATTLE CREEK, MICH., Aug. 22, 1864.
To Brig. Gen. James B. Fry, Provost Marshal General:
We, the undersigned, General Conference Executive Committee of
the denomination of Christians calling themselves Seventh-day Adventists,
hereby empower Elder John N. Andrews, an accredited minister of our
denomination, to act in our behalf in laying before the Provost Marshal
General, the sentiments of Seventh-day Adventists in relation to bearing
arms and engaging in war.
of
JOHN N. LOUGHBOROUGH,
JOHN BYINGTON,
GEORGE W. AMADON,
General Conference Executive Committee
Seventh-day zidventists.
NEWFANE, NIAGARA Co., N.Y., Aug. 15, 1864.
To Provost Marshal General Fry:
DEAR SIR: I learn that there is an effort being made by the denomina-tion
of Christians calling themselves Seventh-day Adventists to avail them-selves
of the exemption clause in the enrollment law, which applies to
those who are opposed to war from religious and conscientious convictions.
My knowledge of them has been quite limited, but so far as I have
known them, I have known_them to _be thoroughly_lo_yaLand,„npKight. I
have understood them to be, from conscientious copticIntioundedAps9
the_ten commandments, Q.P.P9s0 io_engaging,in_wax,, and have also under-stood
that their course has, as far as possible, been in accordance with
such convictions. How far the clause in the law referred to, will be
construed to go by the Department, I am not aware, but I am in favor
of giving them a fair and impartial hearing, and all their rights under
such law being granted to them.
If entitled to such exemption, they will be able to show their claims
to it. I believe them to be a very conscientious, upright, and consistent
people, and that their principles and practices have been uniformly in
harmony.
Respectfully,
BURT VAN HONE,
Late M.C. 31st District, New York.

56. RECOGNIZED AS NONCOMBATANTS 65
STATE OF NEW YORK, 28TH DISTRICT,
OFFICE OF THE PROVOST MARSHAL,
ROCHESTER, Aug. 24, 1864.
Brig. Gen. James B. Fry, Provost Marshal General:
SIR: I have the honor to introduce Rev. J. N. Andrews of this city,
who visits Washington upon business connected with his society. He is
known to me as a gentleman of integrity, and any statement he may make
can be relied upon.
Very respectfully,
Your obedient servant,
ROSWELL HART,
Captain and Provost Marshal 28th District, N.Y.
To these the following response was received from the
Provost Marshal General:
PROVOST MARSHAL GENERAL'S OFFICE,
Sept. 1, 1864.
RESPECTFULLY RETURNED TO REV. J. N. ANDREWS:
Members of religious denominations, who have been drawn in the
draft, and who establish the fact before the Board of Enrollment that they
are conscientiously opposed to the bearing of arms, and are prohibited
from so doing by their rules and articles of faith, and that their deportment
has been uniformly consistent with their professions, will be assigned_ to
duty in hospitals, or to the care of freedmen, or shall be exempt on payment
of $300 to such persons as the Secretary of War may designate.
By command of the Provost Marshal General,
THEO. MCMURTRIE,
Capt. and 21.d.J.G.

57. DELIVERANCE IN ANSWER TO
PRAYER

58. DELIVERANCE IN ANSWER TO
PRAYER
THE great American Republic was fighting for its very
life. Four years of bloody warfare had passed, and the
end was not yet. Thousands of young men, the flower of
the nation, surrendered their lives in defense of the Union.
Millions of dollars had been expended, and millions more
in property had been destroyed.
The effect of this long-continued struggle was demoral-izing
upon every phase of human life and existence. It
affected the work of the church as well as that of the State.
Particularly did it bring great embarrassment to the Sev-enth-
day Adventist Church. With many of their young
men called to service, with the draft affecting even some
in the ministry, it seemed that the movement itself was
imperiled.
In view of their own distress and the greater distress
of a sorrowing nation, it seemed to the leaders of the
church that there should be mighty intercession to God
to bring to an end the terrible strife. Accordingly, a day of
fasting and prayer was appointed by the General Confer-ence
Committee. In this season our churches heartily en-gaged,
and it was a cause of great rejoicing that in a few
short weeks the bloody conflict was brought to a happy
conclusion. The Union was preserved, slavery was abol-ished,
and North and South united once more in the bonds
of national union. Surely a merciful and compassionate
God had answered the prayers of His faithful suffering
people.
The following quotations, taken from the Review and
Herald, bring to us in greater and more vivid detail this
experience:
69

59. 70 IN TIME OF WAR
THE TIME HAS COME FOR THE FULFILLMENT OF
REVELATION 7:3*
HUMILIATION AND PRAYER
Dear Brethren, scattered abroad: We have reached a
time when we can confidently take our stand upon the
position expressed in the heading we have given to these
lines: that the providence of God has brought us to , a
place where the message, or the work, of the ascending
angel of Revelation 7:2 must be fulfilled.
Not to enter into an exposition of that prophecy, let
us state a few of its leading features upon which there
can be no question:
1. The winds denote political strifes and commotions
among the nations.
2. The four angels standing upon the four corners of
the earth, holding these winds, are four divine messengers
into whose charge God has committed the affairs of the
nations, and whose province it is, both to restrain the winds
of strife, when the work of God requires it, and also to
cause the winds to blow, and to raise up the great whirl-wind
from the coasts of the earth (Jer. 25:32), when the
church of God is prepared and the nations are ripe for this
final commotion.
3. The angel of verse 2, ascending from the east with
the seal of the living God, is identical with the third angel
of Revelation 14:9-12.
4. His crying to the four angels to hurt not the earth,
etc., that is, to restrain the blowing of the winds, till the
sealing of the servants of God is accomplished, shows con-clusively
that some work of strife, war, and commotion is
beginning to arise which interferes with the sealing work,
and which, in the counsel of God, must be restrained till
that work is accomplished.
* James White, in the Review and Herald, February 2I and April 25, 1665.

60. DELIVERANCE IN ANSWER TO PRAYER 71
5. As the angel of Revelation 14:9 symbolizes a work
on the part of the church, so the cry of this angel must
denote an earnest petition of God's people, for the restraint
of some national or political strife, which is beginning to
interfere with their work. . . . •
We pray God to arouse the attention of His people to
these things. And we would recommend, nay, more, ear-nestly
request all our churches and scattered brethren to
set apart four days commencing Wednesday, March 1, and
continuing till the close of the following Sabbath, as days
of earnest and importunate prayer over this subject. Let
business be suspended, and the churches meet at one o'clock
on the afternoon of each of the weekdays, and twice on the
Sabbath, to pour out their supplications before God. These
meetings should be free from anything like discussion, and
be characterized by humiliation, confessions, prayers for
light and truth, and efforts for a fresh and individual ex-perience
in the things of God. Let the sentiment of Reve-lation
7:3 be the guide to the burden of our petitions. And
as among the poor bondmen, God may have many servants,
pray that the war may result in good in opening the door
of the truth to them. . . .
The number of God's servants will be made up; for the
prophet so declares; but not till after an earnest work has
taken place on the part of the church. We firmly believe
the time has come for us to act; then follows the sealing
work, or the loud cry of the third message—then triumph
—then translation—then eternal life. Amen.
JOHN BYINGTON,
JAMES WHITE, for
J. N. LOUGHBOROUGH,
GEO. W. AMADON,
General Conference Committee.

61. 72 IN TIME OF WAR
GOD ANSWERS THE PRAYER OF HIS CHILDREN
The Lord heard and answered the united prayers of
His believing children. Thousands who had feared that
the war might continue for many months, entailing con-tinued
loss of life and destruction of property, were sur-prised
and rejoiced to learn that the war had come to an
end. They saw in it a definite answer to their united cry
that the Lord would speedily bring a cessation of hostilities.
This is told in the following article :
OUR POSITION *
Never have we realized such intensity of feeling, such
drawing of the Spirit to the very throne of Heaven, such
confidence in the answer of fervent prayers, as during these
days of humiliation and prayer. The influence of this
season has had a most blessed and sanctifying result upon
the church. We have not seen better times in Battle Creek,
and testimony from all parts of the field agrees with ours.
Such experience, with so clear a prophecy as that which
speaks of the restraining of the winds of war and strife
until the servants of God shall be sealed, cannot be set
aside as of trifling value. To those who have participated
in it, it is of vast importance. And what gives this expe-rience
its thrilling interest is the fact that the more than
ten thousand commandment-keeping petitioners have seen
already the answer of their prayers to a wonderful degree.
The air rang with shouts, Richmond is taken! and Lee
has surrendered! Cities and villages were illuminated.
Bonfires and rockets streamed up to the heavens, while
cheers for Lincoln, Grant, Sherman, and Sheridan rang
again. But God's loyal people were on their knees, blessing
Heaven for the answer of their prayers, and weeping with
joy over the faithfulness of God in fulfilling His word. . . .
But whatever may be the history of the future, it seems
* James White, in Review and Herald, April z5, 1865.

62. DELIVERANCE IN ANSWER TO PRAYER 73
evident that the end of the great American war has vir-tually
come, and that, too, by the hand of Providence, that
the way might be prepared for the proclamation of those
great truths which will result in the sealing of the 144,000.
What an hour is the present! How grand and glorious is
the position of those who keep the commandments of God
and the faith of Jesus Christ! How dangerous delays and
disobedience now! And how blessed to labor, and suffer,
and weep, and rejoice in the last great gathering of sheaves
for the heavenly garner! God help the waiting ones to be
faithful!
The masses, who have no faith in the fulfillment of
prophecy in our time, cannot appreciate our position. To
them it will look fanciful, fanatical, egotistical. And we
may expect that blind unbelief will scoff at the precious
truth for this time. He who would speak of it, and the
answer of our prayers, in a spirit of carnal boasting, is
unworthy a place with the people of God. While we
believe and enjoy the truth in our own hearts, and our
lives are molded by it, let us seek earnestly to know how to
speak and when to speak forth the precious truth of the
Lord, so as to glorify its adorable Author, and benefit and
bless our fellow men.

63. NATIONS ENGAGED IN THE
WORLD WAR

64. NATIONS ENGAGED IN THE WORLD WAR
As a bolt of lightning out of a clear sky, the great
World War burst upon the world. It came unannounced
and unexpected. Upon its outbreak, conditions were prac-tically
the same as they had been for long months. There
had been ominous mutterings of the coming storm, but for
long years every threatened outbreak had been suppressed,
broken peace pacts had been patched up, misunderstand-ings
cleared away, and the world had fondly come to, be-lieve
that this would continue to be done for an indefinite
period. And then there came the spark that set the great
powder magazine ablaze, and in a few short days prac-tically
all Europe was suddenly transformed into an armed
camp. The editor of the London Telegraph describes in
these graphic words the rapidly shaping events of the first
week of this great conflict:
"As we look back over a week which has been full of the keenest
excitement and the most feverish anxiety, we cannot fail to be struck
with the extraordinary rapidity with which this present crisis has de-veloped.
. . .
"Practically within the compass of a single week, we have had to
watch the evolution of a crisis absolutely unparalleled in the memory
of the present generation, perhaps in the history of the world, and have
discovered to our astonishment and dismay that we stand on the brink,
not of a mere localized conflict in the east of Europe, but of an appalling
European war. It is this alarming violence, this remorseless haste, as of
a tornado tearing its way with resistless force across peaceful lands, which
takes away our breath and paralyzes our thoughts. Before we have had
time to guess whither events were leading us, we find ourselves in the
center of the storm; and every man in every capital looks with feverish
anticipation for what the next few hours may bring forth. Human imas-ination
is stunned by so sudden, so tremendous, and so unexpected a catas-trophe."—
Aug. 1, 1914.
It will be of interest to the reader to have before him
a list of the nations engaged in this conflict and the date
of their entrance into it.
77

65. 78 IN TIME OF WAR
The following is a complete list of the declarations of
war and severances of diplomatic relations in connection
with the World War. This list was compiled from the
Official United States Bulletin and Current History, and
was published in the Review and Herald, November 28,
1918.
DECLARATIONS OF WAR
Austria v. Belgium, Aug. 28, 1914.
Austria v. Japan, Aug. 27, 1914.
Austria v. Montenegro, Aug. 9, 1914.
Austria v. Russia, Aug. 6, 1914.
Austria v. Serbia, July 28, 1914.
Belgium v. Germany, Aug. 4, 1914.
Brazil v. Germany, Oct. 26, 1917.
Bulgaria v. Rumania, Sept. 1, 1916.
Bulgaria v. Serbia, Oct. 14, 1915.
China v. Austria, Aug. 14, 1917.
China v. Germany, Aug. 14, 1917.
Costa Rica v. Germany, May 23, 1918.
Cuba v. Germany, April 7, 1917.
Cuba v. Austria, Dec. 16, 1917.
France v. Austria, Aug. 12, 1914.
France v. Bulgaria, Oct. 16, 1915.
France v. Germany, Aug. 3, 1914.
France v. Turkey, Nov. 5, 1914.
Germany v. Belgium, Aug. 4, 1914.
Germany v. France, Aug. 3, 1914.
Germany v. Portugal, March 9, 1916.
Germany v. Rumania, Aug. 28, 1916.
Germany v. Russia, Aug. 1, 1914.
Great Britain v. Austria, Aug. 13, 1914.
Great Britain v. Bulgaria, Oct. 15, 1915.
Great Britain v. Germany, Aug. 4, 1914.
Great Britain v. Turkey, Nov. 5, 1914.
Greece (Provisional Government) v. Bulgaria, Nov. 28, 1916.
Greece (Government of Alexander) v. Bulgaria, July 2, 1917.
Greece (Provisional Government) v. Germany, Nov. 28, 1916.
Greece (Government of Alexander) v. Germany, July 2, 1917.
Guatemala v. Germany, April 21, 1918.
Haiti v. Germany, July 15, 1918.
Honduras v. Germany, July 19, 1918.
Italy v. Austria, May 24, 1915.
Italy v. Bulgaria, Oct. 19, 1915.

66. NATIONS ENGAGED IN WORLD WAR 7
Italy v. Germany, Aug. 28, 1916.
Italy v. Turkey, Aug. 21, 1915.
Japan v. Germany, Aug. 23, 1914.
Liberia v. Germany, Aug. 4, 1917.
Montenegro v. Austria, Aug. 8, 1914.
Montenegro v. Germany, Aug. 9, 1914.
Nicaragua v. Austria, May 6, 1918.
Nicaragua v. Germany, May 6, 1918.
Panama v. Germany, April 7, 1917.
Panama v. Austria, Dec. 10, 1917.
Portugal (resolution authorizing intervention
v. Germany, Nov. 23, 1914.
Portugal (military aid granted) v. Germany,
Rumania (allies of Austria considered it a
Austria, Aug. 27, 1916.
Russia v. Bulgaria, Oct. 19, 1915.
Russia v. Germany, Aug. 7, 1914.
Russia v. Turkey, Nov. 3, 1914.
Serbia v. Germany, Aug. 6, 1914.
Siam v. Austria, July 22, 1917.
Siam v. Germany, July 22, 1917.
Turkey v. Rumania, Aug. 29, 1916.
Turkey (holy war) v. Allies, Nov. 11,
United States v. Austria, Dec. 7, 1917.
United States v. Germany, April 6, 1917.
SEVERANCES OF DIPLOMATIC RELATIONS
Austria v. Japan, Aug. 26, 1914.
Austria v. Portugal, March 15, 1916.
Austria v. Serbia, July 26, 1914.
Austria v. United States, April 8, 1917.
Belgium v. Turkey, Oct. 30, 1914.
Bolivia v. Germany, April 14, 1917.
Brazil v. Germany, April 11, 1917.
China v. Germany, March 14, 1917.
Costa Rica v. Germany, Sept. 21, 1917.
Ecuador v. Germany, Dec. 7, 1917.
Egypt v. Germany, Aug. 13, 1914.
France v. Austria, Aug. 11, 1914.
France v. Turkey, Oct. 30, 1914.
Germany v. Italy, May 23, 1915.
Great Britain v. Turkey, Oct. 30, 1914.
Greece v. Austria, July 2, 1917.
Greece v. Turkey, July 2, 1917.
Guatemala v. Germany, April 27, 1917.
Haiti v. Germany, June 16, 1917.
as an ally of England)
May 19, 1915.
declaration of war) v.
1914.

67. 80 IN TIME OF WAR
Honduras v. Germany, May 17, 1917.
Japan v. Austria, Aug. 25, 1914.
Liberia v. Germany, May 8, 1917.
Nicaragua v. Germany, May 19, 1917.
Peru v. Germany, Oct. 5, 1917.
Rumania v. Bulgaria, Aug. 30, 1916.
Russia v. Bulgaria, Oct. 19, 1915.
Russia v. Rumania, Jan. 28, 1918.
Russia v. Turkey, Oct. 30, 1914.
Santo Domingo v. Germany, June 8, 1917.
Turkey v. United States, April 20, 1917.
United States v. Germany, Feb. 3, 1917.
Uruguay v. Germany, Oct. 7, 1917.

68. AMERICAN REGISTRATION AND DRAFT
IN THE WORLD WAR

69. AMERICAN REGISTRATION AND DRAFT
IN THE WORLD WAR
THE United States of America had kept free from the
entanglements of the Great War. It fondly hoped that it
could maintain this neutral position throughout; but rap-idly
shaping events, including a violation of treaties with
some of the nations engaged in the conflict, with assault
upon and curtailment of American commerce, endangering
ocean travel and even involving loss of American life,
finally led this country to cast in its lot with the Allied
nations and declare war against Germany.
The first step in the preparation of an army required
a complete registration of every male citizen of draft age.
Following this registration it was deemed essential by the
President and the American Congress to pass measures
giving the government power to draft men at its pleasure
to enter training camps preparatory to going overseas.
Articles were published in the church paper, setting before
its readers both the legislation pertaining to registration
and also that pertaining to the draft. These articles appear
in the following pages.
EDITORIAL NOTE *
Several have inquired the time when Seventh-day Ad-ventists
first officially declared themselves noncombatants.
The first declaration of this kind was made by the executive
committee of the General Conference of Seventh-day Ad-ventists
under date of August 2, 1864. By instruction of
the committee, Elder J. N. Andrews went to Washington,
and filed this statement with Provost Marshal General Fry,
August 3o, 1864. Acknowledgment of this statement was
* Review and Herald, January 3, 1918.
83

70. 84 IN TIME OF WAR
made by the Provost Marshal General under date of Sep-tember
I, 1864.
At the third annual session of the General Conference
of Seventh-day Adventists of America, held in Battle Creek,
Michigan, May 17, 1865, action was taken making similar
declaration of noncombatancy. This action was published
in the Review of May 23, 1865.
At the meeting of the executive committee of the North
American Division Conference, held in Huntsville, Ala-bama,
April 18, 1917, the action of the General Confer-ence
of 1865 in making declaration of noncombatancy, was
adopted as expressing the principles of the Seventh-day
Adventists of the North American Division Conference.
This declaration was filed with the War Department at
Washington, April 26, 1917, and published in the Review
and Herald, June 14, 1917.
REGISTRATION *
On the eighteenth day of May, 1917, the President of
the United States signed a bill which had been adopted by
Congress, thus enacting a law which provides the govern-ment
of the United States with an army of such size as
those in authority deem advisable.
The first step toward securing this army is a correct
registration of all men residing within the United States,
between the ages of twenty-one and thirty-one years. It
does not matter whether such men are citizens of the United
States or of some other country; whether they come under
provided exemptions or not; whether they are physically
able to go to war or not; all whose twenty-first birthday
comes on or before June 5, 1917, and who have not passed
their thirty-first birthday on that date, must register.
It does not matter whether such men believe in war or
* I. H. Evans, president of the North American Division Conference, in the Review
and Herald, May 31, 1917.

71. REGISTRATION AND DRAFT IN WORLD WAR 85
are noncombatants, they must register. If you are deaf,
dumb, blind, have neither legs nor arms, but come within
the age limit, you must register. Registration is not op-tional;
it is compulsory.
It is not a declaration that you volunteer for service.
It is the aggregation of these names that makes up the list
of men to whom the draft for service in the war may later
be applied. You may be drafted or not. That comes later.
But now it is the duty of every man within the age limit to
register.
June 5, 1917, is the day named by proclamation of the
President of the United States as the day for registering.
There are not two days for this. Neither sickness, business,
pleasure, forgetfulness, nor any other excuse is acceptable.
The President's proclamation reads in part as follows:
"Now, therefore, I, Woodrow Wilson, President of the United States,
do call upon the governor of each of the several States and Territories,
the Board of Commissioners of the District of Columbia, and all officers
and agents of the several States and Territories, of the District of Colum-bia,
and of the counties and municipalities therein, to perform certain
duties in the execution of the foregoing law, which duties will be com-municated
to them directly in regulations of even date herewith.
"And I do further proclaim and give notice to all persons subject
to registration in the several States and in the District of Columbia in
accordance with the above law, that the time and place of such registra-tion
shall be between 7 A.M. and 9 P.M. on the fifth day of June, 1917,
at the registration place in the precinct wherein they have their permanent
homes. Those who shall have attained their twenty-first birthday and who
shall not have attained their thirty-first birthday on or before the day here
named are required to register, excepting only officers and enlisted men of
the regular army, the navy, the marine corps, and the national guard
and naval militia while in the service of the United States, and officers in
the officers' reserve corps and enlisted men in the enlisted reserve corps
while in active service. In the Territories of Alaska, Hawaii, and Porto
Rico a day of registration will be named in a later proclamation.
"And I do charge those who through sickness shall be unable to present
themselves for registration that they apply on or before the day of registra-tion
to the county clerk of the county where they may be for instructions
as to how they may be registered by agent. Those who expect to be absent
on the day named from the counties in which they have their permanent
homes may register by mail, but their mailed registration cards must reach

72. 86 IN TIME OF WAR
the places in which they have their permanent homes by the day named
herein.
"They should apply as soon as practicable to the county clerk of the
county wherein they may be for instructions as to how they may accomplish
their registration by mail. In case such persons as, through sickness or
absence, may be unable to present themselves personally for registration
shall be sojourning in cities of over thirty thousand population, they shall
apply to the city clerk of the city wherein they may be sojourning rather than
to the clerk of the county. The clerks of counties and of cities of over
thirty thousand population in which numerous applications from the sick
and from nonresidents are expected are authorized to establish such sub-agencies
and to employ and deputize such clerical force as may be necessary
to accommodate these applications. . . .
"It is essential that the day be approached in thoughtful apprehension
of its significance and that we accord to it the honor and the meaning that
it deserves. Our industrial need prescribes that it be not made a technical
holiday, but the stern sacrifice that is before us urges that it be carried in
all our hearts as a great day of patriotic devotion and obligation when the
duty shall lie upon every man, whether he is himself to be registered or
not, to see to it that the name of every male person of the designated ages
is written on these lists of honor.
"In witness whereof I have hereunto set my hand and caused the seal
of the United States to be affixed.
"Done at the city of Washington this eighteenth day of May, in the
year of our Lord one thousand nine hundred and seventeen, and of the
Independence of the United States of America the one hundred and forty-first.
"By the President.
"ROBERT LANSING, Secretary of State."
The penalty for not complying with the provisions of
the act of which the registration requirement is a part, is
thus stated in the act itself :
"Any person charged as herein provided with the duty of carrying into
effect any of the provisions of this act or the regulations made or directions
given thereunder who shall fail or neglect to perform such duty; and any
person charged with such duty or having and exercising any authority
under said act, regulations, or directions, who shall knowingly make or be
a party to the making of any false or incorrect registration, physical exami-nation,
exemption, enlistment, enrollment, or muster ; and any person who
shall make or be a party to the making of any false statement or certificate
as to the fitness or liability of himself or any other person for service under
the provisions of this act, or regulations made by the President thereunder,
or otherwise evades or aids another to evade the requirements of this act
or of said regulations, or who, in any manner, shall fail or neglect fully to

73. REGISTRATION AND DRAFT IN WORLD WAR 87
perform any duty required of him in the execution of this act, shall, if not
subject to military law, be guilty of a misdemeanor, and upon conviction in
the district court of the United States having jurisdiction thereof, be pun-ished
by imprisonment for not more than one year, or, if subject to military
law, shall be tried by court-martial and suffer such punishment as a court-martial
may direct."
Those to whom the law applies should at once secure
such information as to where and how to register as will
enable them to comply with the law. Each State will have
its own regulations.
Those of military age whose conditions entitle them to
the exemptions provided in the law, should not fail to regis-ter,
but in the space provided on the registration card may
state the grounds on which they claim exemption.
Every Seventh-day Adventist thus required to register
will conscientiously comply with the provisions of the law.
THE DRAFT *
Congress has enacted, and the President has approved,
a selective conscription law. While many citizens were
apparently opposed to conscription, yet Congress and the
President were united in making a law which drafts men
within defined age limits for military duty- This law is
now being, and will continue to be, enforced by the Execu-tive
and War Departments of the United States. Sections
of the law read as follows:
"Be it enacted by the Senate and House of Representatives of the
United States of America in Congress assembled, That in view of the
existing emergency, which demands the raising of troops in addition to
those now available, the President be, and he is hereby, authorized . . .
"Third. To raise by draft as herein provided, organize, and equip an
additional force of five hundred thousand enlisted men, or such part or
parts thereof as he may at any time deem necessary, and to provide the
necessary officers, line and staff, for said force and for organizations of the
other forces hereby authorized. . . .
"Fourth. The President is further authorized, in his discretion and at
such time as he may determine, to raise and begin the training of an addi-tional
force of five hundred thousand men organized, officered, and
* I. H. Evans, in the Review and Herald, June 7, 1917.

74. 88 IN TIME OF WAR
equipped, as provided for the force first mentioned in the preceding para-graph
of this section.
"Fifth. To raise by draft, organize, equip, and officer, as provided in
the third paragraph of this section, in addition to and for each of the above
forces, such recruit training units as he may deem necessary for the main-tenance
of such forces at the maximum strength.
"Sixth. To raise, organize, officer, and maintain during the emergency
such number of ammunition batteries and battalions, depot batteries and
battalions, and such artillery parks, with such numbers and grades of per-sonnel
as he may deem necessary. Such organizations shall be officered in
the manner provided in the third paragraph of this section, and enlisted
men may be assigned to said organizations from any of the forces herein
provided for or raised by selective draft as by this act provided. . . .
"Sec. 2. That the enlisted men required to raise and maintain the
organizations of the regular army and to complete and maintain the
organizations embodying the members of the national guard drafted into
the service of the United States, at the maximum legal strength as by
this act provided, shall be raised by voluntary enlistment, or if and when-ever
the President decides that they cannot effectually be so raised or
maintained, then by selective draft; and all other forces hereby authorized,
except as provided in the seventh paragraph of section one, shall be raised
and maintained by selective draft exclusively ; but this provision shall not
prevent the transfer to any force of training cadres from other forces. Such
draft as herein provided shall be based upon liability to military service of
all male citizens, or male persons not alien enemies who have declared
their intention to become citizens, between the ages of twenty-one and
thirty years, both inclusive, and shall take place and be maintained under
such regulations as the President may prescribe not inconsistent with the
terms of this act. Quotas for the several States, Territories, and the Dis-trict
of Columbia, or subdivisions thereof, shall be determined in proportion
to the population thereof, and credit shall be given to any State, Territory,
district, or subdivision thereof, for the number of men who were in the
military service of the United States as members of the national guard
on April first, nineteen hundred and seventeen, or who have since said
date entered the military service of the United States from any such State,
Territory, district, or subdivision, either as members of the regular army
or the national guard. All persons drafted into the service of the United
States and all officers accepting commissions in the forces herein provided
for shall, from the date of said draft or acceptance, be subject to the laws
and regulations governing the regular army, except as to promotions, so
far as such laws and regulations are applicable to persons whose permanent
retention in the military service on the active or retired list is not contem-plated
by existing law, and those drafted shall be required to serve for the
period of the existing emergency unless sooner discharged:
"Provided, That the President is authorized to raise and maintain by
voluntary enlistment or draft, as herein provided, special and technical

75. REGISTRATION. AND DRAFT IN WORLD WAR 89
troops as he may deem necessary, and to embody them into organizations
and to officer them as provided in the third paragraph of section one and
section nine of this act. Organizations of the forces herein provided for,
except the regular army and the divisions authorized in the seventh para-graph
of section one, shall, as far as the interests of the service permit, be
composed of men who come, and of officers who are appointed, from the
same State or locality.
"Sec. 3. No bounty shall be paid to induce any person to enlist in the
military service of the United States; and no person liable to military
service shall hereafter be permitted or allowed to furnish a substitute for
such service; nor shall any substitute be received, enlisted, or enrolled in
the military service of the United States; and no such person shall be per-mitted
to escape such service or to be discharged therefrom prior to the
expiration of his term of service by the payment of money or any other
valuable thing whatsoever as consideration for his release from military
service or liability thereto. . . .
"Sec. 10. That all officers and enlisted men of the forces herein pro-vided
for other than the regular army shall be in all respects on the same
footing as to pay, allowances, and pensions as officers- and enlisted men
of corresponding grades and length of service in the regular army; and
commencing June one, nineteen hundred and seventeen, and continuing
until the termination of the emergency, all enlisted men of the army of
the United States in active service whose base pay does not exceed $21
per month shall receive an increase of $15 per month; those whose base
pay is $24, an increase of $12 per month; those whose base pay is $30, $36,
or $40, an increase of $8 per month; and those whose base pay is $45 or
more, an increase of $6 per month:
Provided, That the increases of pay herein authorized shall not enter
into the computation of the continuous-service pay."
We have quoted the foregoing sections of the law in
order that readers of the Review may have the wording
of the law before them for study.
It will be observed that all men within the United States,
from the ages of twenty-one to thirty inclusive, who are not
exempted, are subject to draft at any time deemed necessary
by the proper authorities. It is estimated that the regis-tration
will show from 9,000,o0o to io,000,000 men of the
prescribed ages in this country.
Not all who are drafted will be called to go to the front.
Some must do mechanical work, and that of all sorts; some
must serve in the commissary department, securing and

76. 90 IN TIME OF WAR
providing food with which to feed those engaged in other
lines of service; others must perform hospital duty, caring
for the wounded and ministering to the sick.
The law does not allow each man drafted to select his
own line of service, and take what place he chooses. This
selection is committed to the War Department, and the
idea is that each will be assigned to the position in which
his training will best fit him to serve.
To meet the possibilities of such conditions as now pre-vail,
the North American Division executive committee,
at its autumn session in 1916, among other recommenda-tions
passed the following:
"That as far as consistent there be given in connection with our
colleges, particularly to the young men, instruction in simple treatments,
fundamental principles of nursing, and 'first aid' to the injured; in short,
such instruction as in times of emergency will enable them to render
service in the care of the sick in either the home or foreign fields.
"That a suitable certificate stating the character of this instruction be
issued by the Medical Department of the North American Division Con-ference
to those completing this course of instruction."
Acting in harmony with these recommendations, some
of our sanitariums, most of our colleges, including our
medical college at Loma Linda, and some of our academies,
have opened and are conducting special classes in emer-gency
and first-aid work for the wounded and sick. Hun-dreds
of our young people have availed themselves of this
training, which should stand the young men in good stead
if drafted.
Thousands of our young men have been reared on farms
and have a training in agriculture and horticulture, which
means much in meeting the food supply of the world today.
They are, or should be, expert farmers, and can well serve
their country, if permitted, in their regular vocation, help-ing
to supply food for the nation.
Existing conditions present to our people in the United
States special difficulties because we are noncombatants in

77. REGISTRATION AND DRAFT IN WORLD WAR 91
religious belief, and further because we conscientiously ob-serve
the seventh day as the Sabbath. We have always tried
faithfully to obey the divine injunction concerning the duty
of Christians toward those who bear rule over them. The
word of God -plainly sets forth this duty. When the
Saviour was asked, "Is it lawful to give tribute unto Caesar,
or not?" He said:
"Why tempt ye Me, ye hypocrites? Show Me the tribute money.
And they brought unto Him a penny. And He saith unto them, 'Whose
is this image and superscription? They say unto Him, Caesar's. Then
saith He unto them, Render therefore unto Caesar the things which are
Caesar's; and unto God the things that are God's."
Paul wrote in his epistle to the Romans :
"Let every soul be subject unto the higher powers. For there is no
power but of God: the powers that be are ordained of God. . . . Render
therefore to all their dues: tribute to whom tribute is due; custom to
whom custom ; fear to whom fear ; honor to whom honor."
In the epistle to Titus we find these words:
"Put them in mind to be subject to principalities and powers, to obey
magistrates, to be ready to every good work, to speak evil of no man, to
be no brawlers, but gentle, showing all meekness unto all men."
Peter wrote :
"Submit yourselves to every ordinance of man for the Lord's sake :
whether it be to the king, as supreme; or unto governors, as unto them
that are sent by Him for the punishment of evildoers, for the praise of
them that do well."
But while the Christian must submit "to every ordinance
of man for the Lord's sake," he must never forget his duty
to his Creator and Redeemer. His service to God must
come first. He obeys with fidelity the laws of his country
when those laws do not compel him to violate his duty to
God. He must be true to his honest convictions in obeying
God, but beyond that he holds himself subject "to the
powers that be."
It is quite probable that some of our young men will
be called to serve their country. While we earnestly hope

78. 92 IN TIME OF WAR
that they will be exempted from the bearing of arms, they
will be required to serve in other capacities. Let us all pray
that Heaven may give them favor with the authorities
whereby they may be enabled to serve God in an acceptable
manner while still doing their duty as citizens. We know
that wherever they are placed, and to whatever noncom-batant
work they may be assigned, they will prove them-selves
true representatives of the Master, serving with faith-fulness
and fidelity, commending to all their associates the
holy religion of the Lord Jesus.
OFFICIAL RULINGS CONCERNING THE DRAFT *
From recent numbers of the Official Bulletin, we quote
some extracts which we think will be helpful to our people
who are drafted. Those interested should carefully read
the same. Some of the information is of great value.
Especially would we call the attention of those who have
been drafted to the ruling that those who do not report to
their local board and claim exemption, automatically be-come
a part of the army of the United States, and lose their
right to ask for exemption. Some have already failed to
report to the local board.
Remember that the local board is under no obligation,
according to the law, to mail you notice when to appear.
This you must find out for yourself from the lists posted
from time to time on the bulletin board at your exemption
board headquarters. Out of courtesy, however, the local
boards are notifying the drafted men by letter; but if their
communication should fail to reach you, you cannot claim
that fact as an excuse for nonappearance. And if one who
is drafted fails to respond to the call of the local board for
examination, he loses all right to exemption, and automati-cally
becomes a member of the army.
*I. H. Evans, in the Review and Herald, September 6, 19x7.

79. REGISTRATION AND DRAFT IN WORLD WAR 93
We would call the attention of our sisters to Major
Murphy's cablegram, and suggest that as many as can do
so, assist in this great crisis by helping the Red Cross in
preparing knitted articles. To do this, they should get in
touch with the Red Cross chapter nearest them, where they
can secure material, instructions, and such information as
will be needed.
"ANTIWAR SECT MEMBERS TO GET NONCOMBATANT DUTY
"The Provost Marshal General has sent the following telegram to
the governors of all States:
" 'Please inform local boards that persons considered under paragraph
i* of section 20 of the regulations will be drafted, will be forwarded to
a mobilization camp, and will make up a part of the quota from the State
and district from whence they come, and will be assigned to duty in a
capacity declared by the President to be noncombatant.' "
"CALL FOR SUPPLIES CABLED TO RED CROSS FROM FRANCE
"A cabled appeal for the immediate shipment of supplies to France
has reached the American Red Cross from Maj. Grayson M.-P. Murphy.
Major Murphy, as head of the Red Cross Commission in France, has been
making a survey of conditions in the war zone and the districts which
harbor refugees. The cable emphasizes the urgent need in Europe for
vast amounts of hospital and knitting supplies.
"MAJOR MURPHY'S CABLEGRAM
"Major Murphy cables:
" 'Begin shipping at once 1,500,000 each knitted mufflers, sweaters,
socks, and wristlets. These are desperately needed before cold weather.
In view of the shortage of fuel, and other discomforts, they will be of
incredible value in both military and civilian work.
" 'Last winter broke the record for cold and misery among the people
here. They inexpressibly dread lest the coming winter find us without
supplies to meet the situation. I urge you on behalf of our soldiers and
those of our Allies who will suffer in the frozen trenches, Thousands of
Belgian and French refugees and repatriates are being returned through
Switzerland to France.'
"CIRCULAR OF DIRECTIONS
"The woman's bureau of the Red Cross, under the direction of Miss
Florence M. Marshall, has prepared directions with complete information
* "The paragraph referred to above deals with the drafting of members of religious
sects whose principles forbid their members to participate in war in any form."

80. 94 IN TIME OF WAR
as to the knitted articles asked for by Major Murphy. The circular, which
will be available to any woman who applies to the nearest Red Cross
chapter, tells exactly how to obtain yarn, detailed knitting instructions,
and where to send the garments for immediate shipment to France."
"CANNOT JOIN NAVY AFTER BEING CALLED BY BOARD
"The Provost Marshal General has sent the following telegram to
the governors of all States:
" 'An erroneous instruction has been sent by the Navy Department to
naval recruiting stations, to the effect that persons could voluntarily enlist
in the navy after having been called by a local board. The attention of
the Navy Department has been called to this error, and it is being rectified
by telegram. Please inform all local boards that after a person has been
called the board he cannot voluntarily enlist in the military or naval
service, and that such voluntary enlistment will not protect him from the
penalty of the law for failure to report to the local board.' "
"NO EXEMPTION OF REGISTERED MEN WHO REFUSE TO REPORT
"The Department of Justice has issued the following:
" 'It has been determined by the Provost Marshal General that per-sons
who fail to appear for their physical examination after having received
their notices to do so from the local boards, by such failure waive their
right to physical examination and are accepted by the board without such
examination. Their names will be certified to the district boards as chosen
by the local boards for the national army. If they do not then appear
to claim exemptions, they will waive thereby the right to such exemptions
as they might have claimed, and their names will be certified by the district
boards to the adjutant generals of their respective States as persons for
the national army.
"SUBJECT TO MILITARY OFFICERS
" 'The adjutant general will then mail them a notice to report for duty
at a specified time and place, and such notices will be given publicity
according to the regulations of the conscription act. Such persons then
become subject to the military authorities at the time designated by the
adjutant general for them to report. Should they fail to comply with this
notice, they become deserters from the army, and will be treated as such
by the military authorities.
" 'It is, therefore, a matter of vital concern not so much to the govern-ment
as to the persons themselves to see that they give the correct address
for their notice to be mailed to them. Should they fail to comply with these
notices after receiving them, they become automatically drafted without
regard to physical examination or to exemption or discharge.
"MAY BE DETAINED IN JAIL
" 'Where persons are known to be willfully refusing to comply with the
requests of the local boards and are so conducting themselves as to be a

81. REGISTRATION AND DRAFT IN WORLD WAR 95
menace to the proper enforcement of the conscription act, and their where-abouts
are known, they should be detained in jail on complaints charging
violations of section 6 of the conscription act until the time when they are
ordered by the adjutant general to report for duty in the national army.
They should, at that date, be turned over to the military authorities. No
prosecution need be had, as it will be unnecessarily expensive and little
is to be gained therefrom.' "
WAR BRIDES *
Should young men and young women marry on the eve
of the departure of the former for the training camp or for
the fighting front? This is a question deserving of serious
consideration both by the young people concerned and also
by their parents and friends. And it is a question which
concerns vitally Seventh-day Adventist young people and
parents as well as others. The following article on the
question by Miss Elizabeth Jordan, in the Washington
Times, contains suggestions worthy of careful consider-ation:
"Dear Miss Jordan: I have enlisted in the army and am now in a
training camp. I expect to be in the French trenches this autumn. Am
I justified in asking the girl I love to marry me before I go? Please
say Yes. H. W."
"If you yourself thought you were justified, H. W., you would ask
the girl without consulting me or any one else. The chances are that there
is a large doubt in your mind, and that there is good reason for the doubt.
"The solution of your problem is very simple. If you have an income
which will support the girl while you are gone, marry her, and be happy.
Whatever happens, you will have had each other. And if you do not
return, she will have her memories as her greatest comfort. (But I hope
and believe you will return, H. W. !)
"If, however, you marry her and cannot provide for her, you are leav-ing
her as a possible burden for others—for her own people, or for your
people, who already may be bearing burdens that overtax their strength.
"It is not fair to them, to the girl, or to yourself to thus pass on your
obligations, however great the temptation may be. And you must not
overlook the most vital possibility of all. You may leave behind you
not one alone, but two, who must be cared for.
"But for this possibility my advice would be different. Alone, your
girl wife could work if necessary. She could learn to earn her own
* Review and Herald, September 20, 1917.

82. 96 IN TIME OF WAR
living, as thousands of other women are earning theirs ; and the chances
are that in this effort she would find a certain solace.
"THE PROBLEM OF EARNING A LIVING FOR TWO
"But to earn a living for two is not so simple a thing, especially when
the second is a helpless child who needs a mother's personal care and com-panionship
as much as he needs food and shelter.
"To earn his living she must leave him in the care of others—always
a tragedy in the life of mother and child. In her work she must bear a
double strain, the strain of the work itself and the strain of constant anxiety
about the child.
"The chances are that, however hard she may work, she cannot give
her child all she desires for him in the way of opportunities and education.
"Personal sacrifices she will make gladly. Sacrifices that involve the
welfare of her child come hard ; yet they would come, and continue to
come. Are you justified in asking her to face the possibilities of such a
future, as an offset for a few months of happiness now?
"I am not forgetting the happiness the possession of the child would
give her. I am merely questioning whether that would be great enough
to offset years of anxiety and strain. And, after all, the answer to that
question lies with the individual girl you have chosen.
"There are girls who would count the cost as nothing. There are
other girls, no less fine in character, who could not pay so large a debt
to life without losing most of what life offers.
"Also, there is your own side of the question.
"Suppose, in France, a letter from your wife brought you the news
that two, not one, would await your home-coming? Suppose that on the
heels of that news came a great battle, in which you took part?
"How would you face the possibility of leaving those two alone in the
world, with no provision for their future? Wouldn't you feel that you had
been selfish? You would, H. W., and you know you would.
"Don't think I do not see the other side of the question—the side that
is so big that to you and the girl it all but obscures the side I am discussing.
THE QUESTION OF DOLLARS AND CENTS-SORDID
BUT INEVITABLE
"The question of dollars and cents in the future, sordid though it is,
must be faced. Your wife and child must live on, and they must give to
the world the equivalent of what they take from it. That is the law,
and we cannot get around it.
"But, as I said in the second paragraph, if you have an income, even
a very small one, enough to assure the simplest living to your wife and
child, oh, then, H. W., marry the girl, and marry her at once.
"Even then, life will be a sharp contrast of lights and shades. You will
know great happiness and great anxiety. She, as she watches the news
from the front, will go through the alternating hope and despair that is
the portion of a soldier's wife. . . .

83. REGISTRATION AND DRAFT IN WORLD WAR 97
"In the meantime, in those trenches, you will be spared one of war's
greatest horrors for the married man. You will hear the roar of the guns
and the screech of shells. You will not hear the one unendurable sound
—the howl of the wolf at the door of the home you left behind you."
COMPILED RULINGS *
ISSUED BY PROVOST MARSHAL GENERAL ON QUESTIONS
CONCERNING THE SELECTIVE-SERVICE LAW
The Official Bulletin of Saturday, September 8, contains
the following compilation of rulings by the Provost Mar-shal
General on questions affecting those who are subject
to draft. It would seem advisable that those who are sub-ject
to the draft preserve this copy of rules affecting them.
"REQUESTS OF SELECTED MEN WITH SPECIAL QUALIFICATIONS
FOR SPECIAL ASSIGNMENTS OR TO CHOOSE
A BRANCH OF THE SERVICE
"Men are not drafted for any special branch of the service or for any
special work. All must report to a mobilization camp with the contingent
of their local board. When they arrive at camp, a careful inquiry will
be made into their special qualifications, and in so far as it is compatible
with the public interest, each man will be assigned to that duty or to
that branch of the military service where he can render the greatest benefit.
"SELECTED MEN NOT TO BE TRANSFERRED TO THE NAVY
"The selective-service law does not authorize a draft for the navy.
Therefore selective men may not be transferred from the army to the
navy.
"REQUESTS FOR DELAY IN REPORTING TO MOBILIZATION CAMPS IN
ORDER TO CLOSE UP BUSINESS OR ADJUST PRIVATE AFFAIRS
"From the day of the drawing every registrant knew the approximate
order of his liability for military service. Even though he had a claim for
exemption or discharge pending, prudence should have dictated a shaping
of his affairs with the purpose of closing them up quickly. The interests
of the nation will not permit any delay in the furnishing of the several
increments of the quota from each local board.
"Tentatively, however, the dates on which the increments are to go
from home are: 5 per cent of the net quota September 5, 40 per cent
September 19, 40 per cent October 3, 15 per cent as soon after October 3
as practicable. As long as local boards ensure that no man is sent to military
*1. H. Evans, in the Review and Herald, October ts, 1917.
7

84. 98 IN TIME OF WAR
duty whose order of liability is so late that he will not be within the quota,
such boards are not absolutely controlled by the order of liability in sending
men to military duty. While, ordinarily, men should be sent to the colors
in the exact order of their liability to be called for physical examination,
there is room for the adjustment of very great hardship, and local boards
have authority, in cases of such hardship, to defer the call of an individual
until a later increment if, by so doing, they will not impose great hardship
on others, and if the applicant for this favor is himself without fault or
negligence.
"Local boards must furnish the precise number of men called for by
the adjutant general of the State on the day named by such adjutant
general, and they have no authority whatever to defer the call of an in-dividual
if such deferment will reduce or delay the increment to be so
furnished.
"ACCEPTANCE ON PHYSICAL EXAMINATION BY LOCAL BOARDS OF
MEN WHO HAVE PREVIOUSLY BEEN REJECTED ON PHYSICAL
EXAMINATION BY MILITARY AUTHORITIES
"Some men who have been rejected as physically unfit by military
authorities on examination for commissions, officers' training camps, and
otherwise, have been accepted by local boards as physically qualified for
military service. The selected man usually feels that his case has been
prejudiced by this result. It is to be remembered that no man's physical
condition remains constant from month to month or even from day to day.
Local boards cannot be controlled by the result of prior physical examina-tions,
and no exception in the operation of the selective-service law can be
made in such circumstances. It is to be remembered, however, that a man
may be commissioned or assigned to a training camp from his status as
a drafted man, and also that before he is finally accepted for duty in the
national army he will again be examined by the military authorities.
"CREDITS FOR REGISTRANTS WHO ENLIST VOLUNTARILY
"Local boards have received credit on their gross quotas for men who
have enlisted voluntarily prior to July 1. They will receive credit on
their gross quotas under any subsequent call for men who enlist or have
enlisted voluntarily since June 30.
"No credit can be given on net quotas for voluntary enlistment at any
time.
"No man who has been called by a local board is eligible for enlistment
in any branch of the military service. In case such men do enlist, the
department under which they have enlisted will be requested to discharge
them and direct them to report to their local boards. If they are not so
discharged or do not so report, no credit can be given on the net quota, but
credit will be given on the gross quota under the next call.
"Local boards can receive credit on their net quotas only for men

85. REGISTRATION AND DRAFT IN WORLD WAR 99
inducted into the military service of the army through the medium of the
draft, and who are actually accepted for service by the military authorities.
"DISPOSITION OF MEN WHO HAVE FAILED TO REPORT TO LOCAL
BOARDS UPON CALL, BUT WHO REPORT TO THE AD-JUTANT
GENERAL WHEN CALLED BY HIM AS
PROVIDED IN SECTION 3, FORM 25
"In some cases persons reported by local and district boards on Form
146-A as having failed to report for physical examination, will report to
the adjutant general of the State when called as prescribed in section 3,
Form 25. In such cases the adjutant general should direct such persons
to report at once to their local boards. The local board should order such
persons to mobilization camps as provided in mobilization regulations,
entering their names on Form 164-A and treating them in all respects as
though they had been certified to the local board from the district board
on Form 164.
"The dereliction of such persons in failing to report for physical ex-amination
should be investigated by the local board, and the result of
the investigation should be reported to the commanding officer of the
mobilization camp to which they are sent.
"REGISTRANTS CALLED BY, A LOCAL BOARD WHO HAVE ENLISTED
OR WHO HAVE JOINED SERVICE ABROAD
"All persons called for physical examination who fail to report are to
be reported by local boards on Form 146-A. (See Form 25.) In case
the local board has any information of the whereabouts of such persons, it
should enclose a statement of such information.
"In some cases such persons have already enlisted in the military or
naval service of the United States; in some cases they have enlisted in
hospital or ambulance units abroad ; in some cases they have enlisted in
the armies of an allied power. In all such cases they are in default, but
the final disposition of their cases will be decided by the War Department
after the cases with all attending circumstances have been reported to the
adjutant general of the army as provided in section 4 of Form 25. Such
persons are automatically inducted into the military service of the United
States, as provided in section 3 of Form 25, and if they are located and
accepted into actual military service of the United States, the local board
to which they pertain will receive credit for them by a means soon to be
announced. But until they are so accepted, and until such means are
announced, local boards should disregard them as a credit item. The
general rule, from which there is and will be no departure, is that a local
board receives credit on its net quota only for those men credited to them
on Form 164-A from a mobilization camp. A second general and invari-able
rule is that local boards cannot be credited on their net quotas for
voluntary enlistments, because all voluntary enlistments have been, or
will be, credited on their gross quotas.

86. 100 IN TIME OF WAR
"LOCAL AND DISTRICT BOARDS MAY REOPEN CASES
"When a board is convinced that it is in error in refusing exemption
or discharge, it may in its own discretion reopen a case and extend the
time for proof up to the time the registrant is called for military duty. . . .
"DISTRICT BOARDS MAY NOT REOPEN PHYSICAL EXAMINATION
UNLESS RESULT IS APPEALED
"District boards may request local boards to reopen a case, or they may
request the appeal agent to appeal a case in the name of the Provost
Marshal General at any time, but they may not reopen a physical ex-amination
or any other question within the original jurisdiction of a local
board on their own motion in the absence of an appeal.
"In case district boards feel that physical examinations have not been
properly conducted, or that the final decision by the local board in other
matters should be reexamined, they should request the appeal agent to
appeal the case, or they may apply to the governor to request of the Provost
Marshal General a review of the physical examination, as provided on
page 7 of Form 11.
"ENLISTMENT OF PERSONS AFTER EXEMPTION OR DISCHARGE
"Persons may not be 'exempted to permit them to enlist,' nor, under
the President's regulations, may a person who has once been called by a
local board thereafter enlist, even after he has been exempted or discharged
from draft. This regulation may be modified by the President after all
quotas are filled; but for the present, exempted or discharged registrants
may not enlist voluntarily. It is further to be remarked that an applica-tion
of an exempted or discharged man to enlist would be ground upon
which a local board might inquire whether his certificate of exemption or
discharge ought not to be revoked.
"APPEALS TO PRESIDENT NOT TO BE SENT DIRECT
BY INDIVIDUALS
"Some appeals have been made from decisions of both local and district
boards direct to the President. There is no authority for this. There is
no appeal to the President from the decision of a local board, and
appeals to the President from the decision of a district board must be
filed with the district board as prescribed in section 47 of the regula-tions
and may not be sent direct to the President. To so send them
will merely result in their return for compliance with the prescribed
procedure. . .
"ERRONEOUS STATEMENT OF MARINE RECRUITING SERVICE
REGARDING ENLISTMENT OF DRAFTED MEN
"The marine corps recruiting service has published a statement to the
effect that registrants called by a local board may enlist in the marine

87. REGISTRATION AND DRAFT IN WORLD WAR 101
corps, with the written consent of the local board. This statement is in
error. After being called by a local board, no registrant is eligible for
voluntary enlistment in any branch of the government service. This er-roneous
instruction will be recalled by the authorities of the marine
corps. . . .
"SELECTED MEN FOUND TO BE EMPLOYED IN SOME
AUXILIARY WAR WORK
"Cases have come to the attention of this office where a man called
to military duty is found to be engaged in service in connection with the
army in the Young Men's Christian Association or in other similar service.
Requests have been made to discharge or exempt such men or to assign
them to this duty. There is no authority for this procedure, and such men,
when selected, must report to their local boards for military duty."
The Official Bulletin, under date of September 12,
published the following:
"The Provost Marshal General has sent the following telegram to
the governors of all States:
" 'Please communicate to all local and district boards and give the widest
possible newspaper publicity to the following:
" 'First. By the regulations of the President governing appeals from the
action of district boards the claim of appeal must be filed with the district
board and cannot be received if sent direct to the President, the Provost
Marshal General, members of Congress, or to any other place than to the
district board itself.
" 'Second. Papers, evidence, and affidavits not considered by the district
board cannot be considered on appeal from the district board.
"BASIS FOR APPEALS TO PRESIDENT
" 'Third. The only cases in which there is an appeal to the President
are cases in which a claim for discharge on the ground of engagement in
agriculture or industry has been made in the district board. There is no
appeal to the President from the action of the local board in dependency or
other cases whose determination is within the jurisdiction of the local board.
" 'Fourth. All attempts to appeal cases other than those involving the
decision of the district board on agricultural or industrial exemptions from
whatever source received ; all affidavits, letters, arguments, evidence, papers,
or other matter not considered by the district board; all appeals made
to the President direct or sent to any other official or person in Washington,
will have to be returned to the sender.' "

88. 102 IN TIME OF WAR
IMPORTANT CHANGES IN DRAFT RULES*
MOST of the readers of the Review have probably seen,
in the columns of the public press, that the government has
changed some of the rules and regulations hitherto enforced,
governing the calling of men who are within the draft age.
The government has prepared what it calls a question-naire.
This questionnaire is being printed in a leaflet, and
is to be mailed to the local boards. In due time it will be
sent to those affected by the draft, but if any one does not
receive it, the responsibility lies with the individual and
not with the authorities. The questionnaire must be filled
out and returned to the proper officers within seven days
from the date of its receipt. Failure to do this "is a mis-demeanor
punishable by fine or imprisonment for one year,
and may result in the loss of valuable rights, and in im-mediate
induction into military service."
Our young men who are affected by the draft should
give prompt attention to the questionnaire when it arrives,
filling out the blanks properly, and returning it within the
limited time. That our people generally may understand
this whole proposition, I will quote from an article pub-lished
in the Washington Post of November i8:
"DRAFT RULES DRASTIC—SECRETARY OF WAR CAN AT ANY TIME
REVOKE EXEMPTIONS AND DISREGARD DEFERRED CLASSIFI-CATIONS—
SLIGHT DEFORMITIES EXCUSE NO LONGER
FROM SERVICE—EFFECTIVE NOVEMBER 20
"Drastic new regulations for the draft, making practically every one
of the more than 9,000,000 registered men subject to war duty, if not at
the front then behind the lines, were approved by the President and made
public by Provost Marshal General Enoch H. Crowder yesterday.
"They mobilize the war strength of the country to a point where only
a word is necessary to take a man from his desk or plow or workbench,
and put him in a trench or armored motorcar or munitions factory or
shipbuilding plant.
"Authority is given to Secretary Baker to revoke any exemption or
disregard at any time the deferred classification and order of call of any
* I. H. Evans, in the Review and Herald, November 29, 1917.

89. REGISTRATION AND DRAFT IN WORLD WAR 103
registered man, if that man's special trade or qualifications make him
necessary for special services. Thus, if the army finds itself facing a sud-den
need for 25,000 chauffeurs, Secretary Baker is authorized to direct
local boards to get that number of chauffeurs, no matter where they stand
in order of call.
"OCCUPATIONS EASY TO OBTAIN
"The new questionnaires, which all registered men must answer, will
afford the local boards knowledge of their trades, so it will be only a
matter of looking over the list and picking out chauffeurs. The same
applies to any other trade or profession, need for experts in which arises
in any army branch. The only exception to the rule is that if a man is
given deferred classification because of dependents, he may not be drawn
in advance of his classification and order number.
"Voluntary enlistments in the regular army of men between twenty-one
and thirty-one years of age will be completely stopped on December 15. If,
after that date, a registered man desires to enter the service ahead of
his liability to call, he must sign a waiver for all exemption, and if he
has dependents they must waive all claim to his support. He then auto-matically
is moved to the head of the list subject to call, and goes into
uniform immediately. Should his sole dependents be a child or children
under sixteen years of age, no waiver will be accepted, and he must stay
home and support them until his order is reached.
"SLIGHT DEFORMITIES NO EXCUSE
"Men previously discharged for slight deformities, such as flat feet,
will be recalled. They will not be sent to the front, but will be put on
government work, either at army depots or where they are most needed.
Only complete physical disability, such as missing limbs or blindness, will
be sufficient to warrant the total exemption of a man.
"Men employed in the building and fitting of ships for the navy and
emergency fleet corporation, are not subject to call as long as they retain
those employments. Immediately upon their leaving such positions, they
assume the classification they would have received in case of other em-ployment.
"Registered men for the first time are permitted, if they so desire, to
enlist in the navy or marine corps. Permission to do so will be granted,
however, only in case the number of the man is so far down on the order
list that he is not subject to call in the second draft.
"NEW SYSTEM OF EXAMINATIONS
"An entirely new system of physical examination is ordered, whereby
a man is examined, not only by the physicians of the local board, but by
an expert board of seven specialists, before finally being accepted for or
discharged from military duty.

90. 104 IN TIME OF WAR
"The Provost Marshal General's office has been given the assistance
of the entire postal machinery of the country in tracing men kvho have
moved from their original jurisdictions, leaving no addresses behind. In
addition, the Postmaster General has been instructed to give precedence
over all other mail matter to correspondence bearing the stamp of the
Provost Marshal General's office.
"General Crowder yesterday said it could not be made too plain that the
new regulations affect every one of the registered men who are not at present
in the uniform of the United States. Every man not included in the
687,000 already drafted, is required to answer the questions of the ques-tionnaire,
and is subject to the new rules, which supersede all former
rulings and regulations. All exemptions and discharges granted under the
old rules are automatically canceled, and are waste paper so far as the
government is concerned.
"EFFECTIVE IN PART NOVEMBER 20
"The rules will become effective in part on November 20. They are
tc go into effect as a whole on a date to be set by the Provost Marshal
General, probably December 15. From the present outlook, General
Crowder believes all local boards will be ready by that date to begin mail-ing
the first five per cent of their questionnaires. If this proves true, he
will order the rules into effect at that date.
"In order to guard against a hiatus, should there be call for men
between the time the new rules go into effect and the time of the reclassi-fication
under the questionnaire system,—a period limited to sixty days
by Presidential order,—General Crowder has provided that men already
selected under the original rules will be liable to immediate call until
the new classification has proceeded far enough to place in Class 1 a
sufficient number of men to meet the requirements of the call.
"LAWYERS TO HELP REGISTRANTS
"In order to assist registrants in the preparation of their questionnaires,
legal advisory boards of three members will be attached to each of the local
boards. Similar medical advisory boards will be created, one for every
few districts. If a man is rejected by the draft board as physically unfit,
the government will appeal the decision immediately to the medical board.
The man has the same rights of appeal as the government.
"Under the new rules the local boards are authorized to call in the
assistance of the police, United States marshals, or process-serving ma-chinery,
if necessary in any case."
We hope the readers of the Review will call the atten-tion
of our young men affected by the draft to these new
regulations, so that all our people may fully understand the
changed regulations. If your friend is absent from home,

91. REGISTRATION AND DRAFT IN WORLD WAR 105
would it not be well to send him a marked copy of these
regulations, so that he will not fail to read them carefully?
EXTENDING THE DRAFT AGE*
Secretary of War Baker has recommended to Congress
that the draft ages be extended so as to include all men
between the ages of eighteen and forty-five. This change
is believed to be necessary in order that the required num-ber
of men may be provided for war with the least possible
disturbance to the industries of the country. This will make
about fifteen million more men available for military serv-ice.
Out of this large number it is probable that un-married
men and men without dependents will be the first
to be called.
The great Civil War of America was largely fought
by young men under twenty-five years of age. Senator
New, of Indiana, in a recent speech in the Senate, stated
that in the army of the North there were 2,159,798 boys
under twenty-five years of age. Of this large number
1,151,438 were eighteen and under. There were 618,51
in the army over twenty-two, but only 46,626 over twenty-five.
* Review and Herald, August 15, i918.

92. EXEMPTION IN THE WORLD WAR FOR
THOSE OF NONCOMBATANT FAITH

93. EXEMPTION IN THE WORLD WAR FOR
THOSE OF NONCOMBATANT FAITH
THE American Republic from its earliest history has
stood for the principles of justice and liberty. It has ac-corded
to every man a right to worship God according to
the dictates of his own conscience. These principles of the
Constitution were recognized by the United States Congress
during the Great War in making exemption from the bear-ing
of arms to those who were members of any church whose
religious convictions did not permit them to engage in this
form of military service. This provision by the govern-ment,
and the sections of the law relating to the same, were
published in the Review and Herald and are reproduced
in this chapter.
EXEMPTIONS IN THE SELECTIVE DRAFT LAW*
Congress has passed a law, approved by the President,
providing a national army with which to meet the present
emergency. This army is to be composed of volunteers who
augment the regular standing army, also men called out by
selective draft to serve their country in the present crisis.
This same law exempts certain classes from draft. The
exemptions are set forth as follows:
"Sec. 4. That the Vice-President of the United States, the officers,
legislative, executive, and judicial, of the United States and of the several
States, Territories, and the District of Columbia, regular or duly ordained
ministers of religion, students who at the time of the approval of this act
are preparing for the ministry in recognized theological or divinity schools,
and all persons in the military and naval service of the United States shall
be exempt from the selective draft herein prescribed ; and nothing in this
act contained shall be construed to require or compel any person to serve
in any of the forces herein provided for who is found to be a member of
any well-recognized religious sect or organization at present organized
* I. H. Evans, in the Review and Herald, June 14, 1917.
109

94. 110 IN TIME OF WAR
and existing and whose existing creed or principles forbid its members
to participate in war in any form and whose religious convictions are
against war or participation therein in accordance with the creed or prin-ciples
of said religious organizations, but no person so exempted shall be
exempted from service in any capacity that the President shall declare to
be noncombatant; and the President is hereby authorized to exclude or
discharge from said selective draft and from the draft under the second
paragraph of section one hereof, or to draft for partial military service
only from those liable to draft as in this act provided, persons of the
following classes: County and municipal officials; customhouse clerks;
persons employed by the United States in the transmission of the mail;
artificers and workmen employed in the armories, arsenals, and navy yards
of the United States, and such other persons employed in the service of
the United States as the President may designate; pilots, mariners actually
employed in the sea service of any citizen or merchant within the United
States; persons engaged in industries, including agriculture, found to be
necessary to the maintenance of the military establishment or the effective
operation of the military forces or the maintenance of national interest
during the emergency; those in a status with respect to persons dependent
upon them for support which renders their exclusion or discharge advisable;
and those found to be physically or morally deficient. No exemption or
exclusion shall continue when a cause therefor no longer exists:
"Provided, That notwithstanding the exemptions enumerated herein, each
State, Territory, and the District of Columbia shall be required to supply
its quota in the proportion that its population bears to the total population
of the United States.
"The President is hereby authorized, in his discretion, to create and
establish throughout the several States and subdivisions thereof and in the
Territories and the District of Columbia local boards, and where, in his
discretion, practicable and desirable, there shall be created and established
one such local board in each county or similar subdivision in each State,
and one for approximately each thirty thousand of population in each city
of thirty thousand population or over, according to the last census taken
or estimates furnished by the Bureau of Census of the Department of
Commerce. Such boards shall be appointed by the President, and shall
consist of three or more members, none of whom shall be connected with
the military establishment, to be chosen from among the local authorities
of such subdivisions or from other citizens residing in the subdivision or
area in which the respective boards will have jurisdiction under the rules
and regulations prescribed by the President. Such boards shall have power
within their respective jurisdictions to hear and determine, subject to
review as hereinafter provided, all questions of exemption under this act,
and all questions of or claims for including or discharging individuals or
classes of individuals from the selective draft, which shall be made under
rules and regulations prescribed by the President, except any and every
question or claim for including or excluding or discharging persons or

95. EXEMPTION IN THE WORLD WAR ill
classes of persons from the selective draft under the provisions of this act
authorizing the President to exclude or discharge from the selective draft
`persons engaged in industries, including agriculture, found to be necessary
to the maintenance of the military establishment, or the effective operation
of the military forces, or the maintenance of national interest during the
emergency.'
"The President is hereby authorized to establish additional boards, one
in each Federal judicial district of the United States, consisting of such
number of citizens, not connected with the military establishment, as the
President may determine, who shall be appointed by the President. The
President is hereby authorized, in his discretion, to establish more than
one such board in any Federal judicial district of the United States, or to
establish one such board having jurisdiction of an area extending into more
than one Federal judicial district.
"Such district boards shall review on appeal and affirm, modify, or
reverse any decision of any local board having jurisdiction in the area in
which any such district board has jurisdiction under the rules and regula-tions
prescribed by the President. Such district boards shall have exclusive
original jurisdiction within their respective areas to hear and determine
all questions or claims for including or excluding or discharging persons
or classes of persons from the selective draft, under the provisions of this
act, not included within the original jurisdiction of such local boards.
"The decisions of such district boards shall be final except that, in
accordance with such rules and regulations as the President may prescribe,
he may affirm, modify, or reverse any such decision.
"Any vacancy in any such local board or district board shall be filled by
the President, and any member of any such local board or district board
may be removed and another appointed in his place by the President,
whenever he considers that the interest of the nation demands it.
"The President shall make rules and regulations governing the organ-ization
and procedure of such local boards and district boards, and provid-ing
for and governing appeals from such local boards to such district
boards, and reviews of the decisions of any local board by the district
board having jurisdiction, and determining and prescribing the several
areas in which the respective local boards and district boards shall have
jurisdiction, and all other rules and regulations necessary to carry out the
terms and provisions of this section, and shall provide for the issuance of
certificates of exemption, or partial or limited exemptions, and for a system
to exclude and discharge individuals from selective draft. . . .
"The President may provide for the discharge of any or all enlisted
men whose status with respect to dependents renders such discharge advis-able;
and he may also authorize the employment on any active duty of
retired enlisted men of the regular army, either with their rank on the
retired list or in higher enlisted grades, and such retired enlisted men shall
receive the full pay and allowances of the grades in which they are actively
employed."

96. 112 IN TIME OF WAR
From the above we see that the following are exempt
from the draft: Certain national government and State
officials; ordained ministers of religion; those who at the
time of the approval of the act of Congress were students
preparing for the ministry in recognized theological or
divinity schools; and all persons in the military and naval
service of the United States. The law further states:
"Nothing in this act contained shall be construed to require or compel
any person to serve in any of the forces herein provided for who is found
to be a member of any well-recognized religious sect or organization at
present organized and existing and whose existing creed or principles forbid
its members to participate in war in any form and whose religious convic-tions
are against war or participation therein in accordance with the creed
or principles of said religious organizations; BUT NO PERSON SO
EXEMPTED SHALL BE EXEMPTED FROM SERVICE IN
ANY CAPACITY THAT THE PRESIDENT SHALL DECLARE
TO BE NONCOMBATANT."
It will be seen further from the law quoted how appli-cations
for exemption from bearing arms are to be passed
upon by those having jurisdiction over exemptions.
Seventh-day Adventists in the United States are law-abiding
citizens, and will never refuse to obey any civil
law that does not compel them to break the law of God.
They have ever been noncombatants, and have truly and
faithfully adhered to this practice throughout their entire
history.
At a late meeting of the executive committee of the
North American Division Conference, held last April, at
Huntsville, Alabama, the following was adopted:
"A PRONOUNCEMENT BY THE SEVENTH-DAY ADVENTISTS OF
THE UNITED STATES CONCERNING BEARING ARMS
"To the Proper Authorities:
"In behalf of the Seventh-day Adventists in the United States of
America, the executive committee of the North American Division Con-ference
of Seventh-day Adventists, respectfully submits the following
statement ;
"We believe that civil government is ordained of God, and that in the
exercise of its legitimate functions it should receive the support of its

97. EXEMPTION IN THE WORLD WAR 113
citizens. We believe in the principles upon which this government was
founded. We are loyal to its Constitution, which is based upon the prin-ciples
of democracy, and guarantees civil and religious liberty to all its
citizens.
"We deplore that our nation has been drawn into the horrors of war,
and shall continually pray that the God of heaven may speedily bring
peace to our country.
"We have been noncombatants throughout our history. During the
Civil War our people officially declared:
" 'That we recognize civil government as ordained of God, that order,
justice, and quiet may be maintained in the land, and that the people of
God may lead quiet and peaceable lives in all godliness and honesty.
" 'In accordance with this fact, we acknowledge the justice of render-ing
tribute, custom, honor, and reverence to the civil power, as enjoined
in the New Testament. While we thus cheerfully render to Caesar the
things which the Scriptures show to be his, we are compelled to decline
all participation in acts of war and bloodshed, as being inconsistent with the
duties enjoined upon us by our divine Master toward our enemies and
toward all mankind.'
"We hereby reaffirm the foregoing declaration. We petition that our
religious convictions be recognized by those in authority, and that we
be required to serve our country only in such capacity as will not violate
our conscientious obedience to the law of God as contained in the decalogue,
interpreted in the teachings of Christ, and exemplified in His life."
This declaration is in harmony with the principles of
this people from the beginning of their denominational
history. The law provides a course of procedure to be
pursued by conscientious noncombatants who may be drafted
for service. Section four, above quoted, outlines how the
government will proceed to give each case consideration.
Speaking of this section of the law and how the War
Department plans to carry it out, the Official Bulletin,
under date of May 24, declares:
"The War Department authorizes the following:
"Provost Marshal General E. H. Crowder finds that many persons
confuse registration with draft. Each is a distinct process. Exemptions
will be granted after draft, and not before. Even convicts and alien ene-mies
are obliged to register. There is little difficulty in answering the
questions which are asked in regard to registration, for there are no
exceptions to the rule that all male persons in the United States between
the ages of twenty-one and thirty, inclusive, must register, except those
already in the Federal military or naval service. It is impossible at present,

98. 114 IN TIME OF WAR
however, to answer most questions in regard to exemptions, as the rules
for exemption are only outlined in the selective draft bill and must in many
cases be drawn by the President. . . .
"From the list of persons so registered, names will subsequently be
drawn by lot by the fairest system that can be devised. Persons whose
names are drawn and other persons interested will be given an oppor-tunity
to present claims for exemption, exclusion, or discharge from the
draft and to support such claims by evidence.
"The determination of whether a particular claim for exemption, ex-clusion,
or discharge shall be granted will be made by boards to be ap-pointed
by the President. These boards will function under the law and
under regulations prescribed by the President. The only regulations
that have as yet been prescribed are those governing the registration alone.
The determination of exemptions, exclusions, and discharges is a second
step quite separate from the registration.
"Regulations governing the determination of exemptions, exclusions,
and discharges will, when promulgated, be made available to all concerned
at the offices of the local boards. Until such regulations have been promul-gated,
further information cannot be given, as it might later prove mislead-ing;
and even after the regulations have been made public, decisions con-cerning
exemptions, exclusions, or discharges in individual cases cannot
be made by this office, since the law provides that all such cases shall be
heard and determined by the boards to be established for that purpose."
Observe that the law exempts from the bearing of arms
only those who are able to convince the exempting board
that they are noncombatants because of their religious be-lief.
These will be exempted from the bearing of arms,
but will be assigned other work in noncombatant lines.
Those who are drafted among our young men will have
the prayers of all our people. Let us pray that God will
help them to exert a saving influence on those about them.
Our mission to the world is to preach Christ and Him
crucified, and to proclaim good tidings to all. God still
lives. His throne is accessible to every Christian. He has
promised to give wisdom to those who ask in faith. Let
the church not forget its source of strength, and whence
its help cometh.

99. EXEMPTION IN THE WORLD WAR 115
INFORMATION CONCERNING THE DRAFT AND
EXEMPTION FROM MILITARY SERVICE*
The President of the United States has prescribed the
rules and regulations governing the draft and exemption
from service. Such portions of these rules and regulations
are here given as apply in the case of ministers of religion,
divinity students, and members of a religious organization
opposed to war, who desire to avail themselves of the
provisions made for exemption. These extracts are taken
from the official document issued from the government
printing office.
After giving detailed instruction to the local exemption
boards concerning their duties, the President makes a full
statement concerning persons exempted, from which the
following paragraphs are taken:
"The following persons or classes of persons, if called for service by
a local board and not discharged as physically deficient, shall be exempted
by such local board upon a claim for exemption being made and filed by
or in respect of any such person, and substantiated in the opinion of the
local board, and a certificate of absolute, conditional, or temporary exemp-tion,
as the case may require, shall be issued to any such person.
"The claim to be exempted must be made by such person, or by some
other person in respect of him, on a form prepared by the Provost Marshal
General and furnished by the local boards for that purpose. Such claim
must be filed with the local board which notified such person that he is
called for service on or before the seventh day after the mailing by the
local board of the notice required to be given such person of his having
been called for service.
"The statement on the registration card of any such person that exemp-tion
is claimed shall not be construed or considered as the presentation of
a claim for exemption.. .
"(b) Ministers of religion.—Any regular or duly ordained minister of
religion.
"(c) Students of divinity.—Any person who on the 18th day of May,
1917, was a student preparing for the ministry in any recognized theo-logical
or divinity school. . . .
"Any person who belongs to any of the classes above enumerated in
this section shall be exempted upon the following conditions : . . .
* W. W. Prescott, Field Secretary of the General Conference, in the Review and
Herald, July 19, 1917.

100. 116 IN TIME OF WAR
" (b) Regular or duly ordained ministers of religion.—Any duly
ordained minister of religion, upon presentation to such local board, at
any time within ten days after the filing of the claim for exemption by
or in respect of such person, of an affidavit signed by such person, giving
his place of residence and stating that he was duly ordained a minister of
religion (giving name of church, religious sect, or organization by which
ordained, the time and place of ordination) ; that he is still an ordained
minister of religion, and that he is regularly engaged in the performance
of the duties of a duly ordained minister of religion of said church, sect,
or organization, as a vocation; and upon presentation of affidavits of two
persons (heads of families) residing within the area in which such local
board has jurisdiction, members of said church, religious sect, or organiza-tion
to which such person belongs, stating that such person is a minister
of said church, religious sect, or organization, and that he is engaged in
the performance of the duties of a duly ordained minister of religion of
such church, religious sect, or organization as a vocation.
"Any regular minister of religion, upon presentation to such local board,
at any time within ten days after the filing of the claim of exemption by
or in respect of such person, of an affidavit signed by such person, giving his
place of residence and stating that he is a regular minister of religion
(giving the name of the church, sect, or religious organization to which he
belongs, the time and place of entering upon the duties of such ministry),
that he is regularly engaged in the performance of the duties of a regular
minister of religion as a vocation; and upon presentation of affidavits of
two persons (heads of families) residing within the area in which the
local board has jurisdiction, members of the said church, sect, or organiza-tion
to which such person belongs, giving the place of residence of such
person, and stating that he is a regular minister of religion of the said
church, sect, or organization, and that he is regularly engaged in the per-formance
of the duties of a regular minister of religion of said church, sect,
or organization as a vocation.
"A duly ordained minister of religion is a person who has been ordained,
in accordance with the ceremonial, ritual, or discipline of a church, reli-gious
sect, or organization established on the basis of a community of faith
and belief, doctrines, and practices of a religious character, to preach and
to teach the doctrines of such church, sect, or organization and to admin-ister
the rites and ceremonies thereof in public worship ; and who as his
regular and customary vocation preaches and teaches the principles of reli-gion
and administers the ordinances of public worship as embodied in the
creed or principles of such church, sect, or organization.
"A regular minister of religion is one who, as his customary vocation,
preaches and teaches the principles of religion of a church, a religious
sect, or organization of which he is a member, without having been formally
ordained as a minister of religion, and who is recognized by such church,
sect, or organization as a regular minister.
"The words 'regular or duly ordained ministers of religion' do not

101. EXEMPTION IN THE WORLD WAR 117
include a person who irregularly or incidentally preaches and teaches the
principles of religion of a church, religious sect, or organization; nor do the
words include a person who may have been duly ordained a minister in
accordance with the ceremonial, rite, or discipline of a church, religious
sect, or organization, but who does not regularly, as a vocation, preach
and teach the principles of religion and administer the ordinances of public
worship as embodied in the creed or principles of his church, sect, or
organization.
"(c) Students of divinity.—Any person who, on the 18th day of
May, 1917, was a student preparing for the ministry in any recognized
theological or divinity school, upon presentation to such local board, at
any time within ten days after the filing of a claim of exemption by or in
respect of such person, of an affidavit signed by such person stating that
he was on the 18th day of May, 1917, a student in a designated school
recognized as a theological or divinity school; and of an affidavit signed by
the president, dean, or head thereof, that such person was on the 18th day
of May, 1917, a student preparing for the ministry in such theological
or divinity school; and upon presentation by affidavits of such other evi-dence
as may be required in the opinion of the board to substantiate the
claim. . . .
"(i) Any person who is found by such local board to be a member
of any well-recognized religious sect or organization organized and existing
May 18, 1917, and whose then-existing creed or principles forbid its
members to participate in war in any form, and whose religious convictions
are against war or participation therein in accordance with the creed or
principles of said religious organization. Any such person upon presenta-tion
to such local board, at any time within ten days after the filing of
a claim for discharge by or in respect of such person, of an affidavit made
by such person, stating that he is a member in good faith and in good
standing of a well-recognized religious sect or organization (giving the
name thereof) organized and existing May 18, 1917, and whose then-existing
creed or principles forbid its members to participate in war in any
form, and that his religious convictions are against war or participation
therein, in accordance with the creed or principles of said religious or-ganization.
And upon the presentation to such local board of an affidavit
made by the clerk or minister of the well-recognized religious sect or
organization to which such person claiming exemption is a member, stating
that said person is a member of said religious sect or organization, which
was well recognized and was organized and existing May 18, 1917, and
that the then-existing creed or principles of said religious sect or organiza-tion
forbid its members to participate in war in any form ; and upon pres-entation
by affidavits of such other evidence as may be required in the
opinion of the local board to substantiate the claim of any such person.
"Said act of Congress provides, section 3:
" Tut no person so exempted shall be exempted from service in any
capacity that the President shall declare to be noncombatant.'

102. 118 IN TIME OF WAR
"In case any such person substantiates, in the opinion of the local
board, his claim, such local board shall issue a certificate stating that such
person shall not be required or compelled to serve in any capacity except
in some capacity declared by the President to be noncombatant."
Provision is also made in the regulations for the possible
exemption, at least for a limited time, of "those in a status
with respect to persons dependent upon them for support
which renders their exclusion or discharge desirable."
Such persons are listed under five different classes :
1. "Any married man whose wife or child is dependent upon his labor
for support."
2. "Any son of a widow dependent upon his labor for support."
3. "Son of aged or infirm parent or parents, dependent upon his labor
for support."
4. "Father of a motherless child or children under sixteen years of
age dependent upon his labor for support."
5. "Brother of a child or children under sixteen years of age, who
has (have) neither father nor mother, and is (are) dependent upon his
labor for support."
The regulations governing the exemption of these classes
are quite lengthy, giving specific instruction how to proceed
in each case. These regulations can doubtless be obtained
of the local boards having jurisdiction.
Special attention is called to the following points :
1. Even though a drafted person may have stated upon
his registration card that he claimed exemption, such a
statement will not be accepted as a formal notice of claim
for exemption, but such claim must be filed by the drafted
person upon the form furnished by the local board.
2. The claim for exemption must be filed with the local
board "on or before the seventh day after the mailing by
the local board of the notice required to be given such
person of his having been called for service."
3. Those who establish their claim for exemption on
the ground that they are ministers of religion are exempt
from all service. The same is true of divinity students.
4. Any person who establishes his claim for exemption

103. EXEMPTION IN THE WORLD WAR 119
upon the fact that he is a member of a religious denomi-nation
opposed to war, is not thereby exempted from such
service as is "declared by the President to be noncom-batant."
5. The forms to be used in filling out the required
affidavits will be furnished by the local boards who have
jurisdiction in the granting of exemptions.
6. The required affidavits must be presented to the local
boards within ten days after the filing of the claim for
exemption.
7. Failure to comply with any of the requirements as
to time or otherwise would in all probability result in a
failure to secure the desired exemption.
There has also been issued from the office of the Provost
Marshal General a bulletin of information for the benefit
of those who have been registered. As this bulletin con-tains
official and definite instruction as to the exact method
of procedure to be followed by registered persons, it has
been thought advisable to print it in full in the Review:
"BULLETIN OF INFORMATION FOR PERSONS REGISTERED
"I. In every county in the United States and for every city of over
30,000 there are one or more local exemption boards. Each of such boards
is in charge of the registration cards of persons registered in the area
over which the board has jurisdiction, and has jurisdiction of all claims
for exemption except those based on industrial grounds. Find out what
board has your card and where the office of that board is.
"II. In every Federal judicial district there are one or more district
boards having appellate jurisdiction over a number of local boards and
having original jurisdiction of claims for exemption on industrial grounds.
If you intend to make a claim on industrial grounds, including agriculture,
learn what district board to apply to.
"III. Every board has numbered the cards in its jurisdiction with red
ink in a series running from 1 to the number representing the total number
of cards in its jurisdiction. Lists showing the names of persons in the
jurisdiction of each board and the red ink number of each card are open
to inspection at the office of each board.
"Inspect the list and inform yourself of your red ink serial number.
"IV. These red ink numbers are to be drawn by lot to determine the
order in which registered persons are to be called by the various local

104. 120 IN TIME OF WAR
boards. As soon as the drawing is complete, lists showing the order in
which these red ink numbers are drawn will be published in the press,
and will be posted at the office of each local board.
"Go to your local board, and find out the order in which you stand
for call.
"V. As soon as quotas are assigned to each State and each board,
each board will call upon persons whose cards are in its jurisdiction,
instructing them to present themselves for examination. This call will
be posted at the office of the local board and the papers will be requested
to print it. A notice will also be mailed to you, but the posting of the list
at the office of the board will be deemed sufficient notice to charge you
with the duty of presenting yourself. The law therefore makes it your
duty to inform yourself when you are called. The mailing is for your
convenience, but if the letter never reaches you, you cannot make that an
excuse.
"Watch the lists at the office of your board, and see when you are called
for examination.
"VI. You must report for physical examination on the day named in
your call.
"(a) If you are found physically disqualified, the board will give you
a certificate which will explain to you what your further duties are.
"(b) If you are found physically qualified and file a claim for exemp-tion
within seven days after your call, you will be given ten days after
filing your claim of exemption to file proof in support of your claim for
exemption. (See VII below.)
"(c) If you are found physically qualified and file no claim for exemp-tion,
or if ybu do not appear for physical examination, your name will be
posted to the district board as one who was called for military service and
was not exempted or discharged. On the eighth day after call, or within
two days thereafter, copies of the list of persons so posted to the district
boards will be given to the press with a request for publication, will be
posted in a place at the office of the local board accessible to the public
view, and notice will be mailed to you at the address on your registration
card.
"Therefore watch the notices posted in the office of the board about
ten days after the day you were called, and make arrangements for the
prompt receipt of mail.
"VII. Note:
"(a) No claim of discharge on account of the industry in which you
are engaged can be decided by a local board. (See Par. XV below.)
"(b) Whether you file a claim of exemption or not, you must present
yourself for physical examination on the day named in the notice.
"From the day notice that you are called is mailed and posted, you
have seven days in which you may file a claim of exemption or discharge.
The form for filing this claim is simple. If you wish to file such a claim,

105. EXEMPTION IN THE WORLD WAR 121
"(a) Go to the board and get Form 110 for exemption or Form 121
for discharge. If the board has not the printed forms, ask to consult the
form pamphlet and copy the form shown there.
"(b) Fill out the proper form and file it with the board.
"(c) Do this within seven days of the posting and mailing of notice to
you to present yourself.
"The following are the only grounds for exemption :
"1. That you are an officer, legislative, executive, or judicial, of the
United States, a State or Territory, or the District of Columbia.
"2. That you are a regular or duly ordained minister of religion.
"3. That you were on May 18, 1917, a student preparing for the
ministry in any recognized theological or divinity school.
"4. That you are in the military or naval service of the United States.
"5. That you are a subject of Germany, whether you have taken out
papers or not.
"6. That you are a resident alien who has not taken out first papers.
"In addition to claims for exemption, claims for discharge may be
made on any of the following grounds, which are the only grounds for
discharge by a local board:
"1. That you are a county or municipal officer.
"2. That you are a customhouse clerk.
"3. That you are employed by the United States in the transmission
of mails.
"4. That you are an artificer or workman employed in an armory,
arsenal, or navy yard of the United States.
"5. That you are employed in the service of the United States (under
certain conditions). (See paragraph e of section 20, Regulations.)
"6. That you are a licensed pilot regularly employed in the pursuit of
your vocation.
"7. That you are a mariner actually employed in the sea service of any
citizen or merchant within the United States.
"8. That you are a married man with a wife or child dependent on
you for support.
"9. That you have a widowed mother dependent on your labor for
support.
"10. That you have aged or infirm parents dependent upon your labor
for support.
"11. That you are the father of a motherless child under sixteen
dependent upon your labor for support.
"12. That you are a brother of an orphan child or children under
sixteen, dependent on your labor for support.
"13. That you are a member of any well-recognized religious sect or
organization organized and existent May 18, 1917, and whose then-existing
creed or principles forbade its members to participate in war in any form
and whose religious convictions are against war or participation therein in
accordance with the creed or principles of said religious organization.

106. 122 IN TIME OF WAR
"These are the only grounds for exemption or discharge by a local
board.
"Another person can file a claim in your behalf, but must use different
forms in filing the claim.
"VIII. Your claim of exemption or discharge must be filed within seven
days of the day on which notice to you that you are called was posted and
mailed. But after you have filed your claim for exemption or discharge,
you have ten days within which to file proof.
"The method of proving claims is very simple, but it is rather exact.
If you follow the rules given below, you will have done what is required
of you:
"First. Go to the local board and consult the regulations to find out
the form number of the affidavits that you must submit for your particular
claim.
"Second. ilsk the board for the blank affidavits that are necessary in
presenting your proof; if the board has not the forms, ask to consult the
pamphlet of forms.
"Third. Have the affidavits properly accomplished, and return them
to the board within the time limit assigned you—ten days from the filing
of your claim.
"Remember :
"(a) You must submit your proof in the prescribed form, and the board
has no authority to exempt or discharge you unless you submit all the
affidavits required by regulations.
"(b) There will be no argument before the board and no proof other
than the prescribed affidavits unless the board calls for other proof, which
it will do in only a limited number of cases.
"IX. Every claim for discharge or exemption will be decided by the
local board within three days after your affidavits have been filed.
"X. If your claim is allowed, a certificate of exemption or discharge will
be issued to you.
"Remember :
"(a) This certificate may be recalled at any time.
"(b) If it is temporary or conditional, it becomes of no effect when the
time or the condition named is fulfilled.
"(c) You have been drawn for military service, and when the condition
that has postponed your posting to the colors ceases, you may be recalled at
any time.
"(d) Remember that your case may still be appealed to the district
board by the government, and on this appeal your certificate may be with-drawn
at once. When so withdrawn, you stand precisely as though you
had been selected for military service by the local board.
"XI. If your claim is disallowed by the local board, your name will be
certified and sent by the local board to the district board as one who has
been called for military service and not exempted or discharged. Within
two days thereafter, if practicable, a list of those so certified to the district

107. EXEMPTION IN THE WORLD WAR 123
board will be given to the press with a request for publication, will be
posted in the offices of the local board accessible to the public view, and
notice will be mailed to the address on your registration card.
"Therefore, if you have filed a claim for exemption and proof in
support thereof, watch the notices in the office of the local board beginning
about five days after you have filed your proof, to see what disposition was
made of your case, and make arrangements for the prompt receipt of mail.
"XII. Claims of appeal may be made by a person within ten days after
the day when notice has been posted and mailed that such person's name
has been certified to the district board as one who has been called for
service and not exempted or discharged.
"Therefore, if you desire to appeal,
"1. Go to the local board and get or copy Form 153 or 154 for filing
your claim of appeal.
"2. Get or copy also Form 551 or 552 for notifying the district board
of appeal.
"3. File your claim of appeal (153 or 554) with the local board.
"4. Send your notice of appeal (Form 151 or 552) to the district board.
"5. Do this within ten days from the day when notice that your name
was certified to the district board was posted and mailed.
"Remember:
"1. You can only appeal the final order of the board exempting or
discharging or refusing to exempt or discharge you. You cannot appeal
other orders or action of the local board.
"XIII. You have five days after the district board receives your notice
that you have filed a claim of appeal in which to file evidence additional to
that filed by you in the local board, but all such evidence must consist of
affidavits.
"XIV. The decision on your appeal must be made within five days of
the closing of proof, and you will be notified by mail of the action of the
board on your appeal.
"XV. Only the district board can receive claims for discharge on the
ground that you are engaged in industry, including agriculture found to be
necessary to the maintenance of the military establishment, the effective
operation of the military forces, or the maintenance of national interest
during the emergency.
"Such claims must be filed with the district board on or before the
fifth day after the mailing and posting of notice that you have been certified
by the local board as one who has been called for service and not exempted
or discharged.
"If you desire to file such a claim,
"1. Get or copy at the local or district board Form 161 or 161a.
"2. Fill the form out properly.
"3. File it with the district board within five days after the mailing
and posting of notice that your name has been certified from the local
board to the district board.

108. 124 IN TIME OF WAR
"See section 44, Regulations.
"XVI. Only affidavits can be used in filing proof before the district
board of a claim for exemption on industrial grounds. All such affidavits
must be filed within five days after the filing of the claim.
"XVII. Within five days after the closing of proof in any industrial
claim the district board must decide the claim.
"If the decision of the district board is in favor of the claim, the board
will issue a certificate of discharge. If the decision is against the claim,
the district board will so notify you.
"Remember that you have been called for military service, and that
the certificate of the district board is only conditional on your remaining
in the kind of industrial service on account of which you were discharged.
No such exemption shall continue when a cause therefor no longer exists,
and your certificate of discharge may be withdrawn or modified by the
district board at any time that the district board shall determine that the
circumstances require it.
"XVIII. Only decisions of district boards on industrial claims for dis-charge
can be appealed.
"If you desire to appeal the decision of the district boards to the Presi-dent,
you may do so within seven days of the date of mailing to you of
the decision of the district board. To perfect your appeal—
"1. Get or copy from the district or local board Form 163.
"2. Fill out the form and file it with the district board.
"3. Do this within seven days after the mailing of notice to you of
the decision of the district board in your case.
"XIX. As soon as your case is finally disposed of, the adjutant general
of your State will notify you by mail that you have been selected for
military service.
"Your local boards will post a list of all persons selected for military
service in a place at the office of the local boards accessible to public view.
The local board will also give lists of persons selected for military service to
the press with request for publication.
"XX. Notice that you have been selected for military service will not
necessarily order you into service.
"The notice to report for military service will come when the Govern-ment
is ready to receive you.
"E. H. CROWDER,
"Provost Marshal General."
It would be well for all to preserve this matter for
reference, as the same regulations and instruction may apply
in the case of later drafts.

109. EXEMPTION IN THE WORLD WAR 125
REGULATIONS AND INSTRUCTIONS FOR
NONCOMBATANTS*
SELECTIVE SERVICE REGULATIONS CONCERNING THE
RIGHTS OF NONCOMBATANTS
The Selective Service Regulations are based upon the
Selective Service Law enacted by Congress May 18, 1917,
authorizing "the President to increase temporarily the
military establishment of the United States."
The Selective Service Regulations, Section 79, Rule 14,
authorize the local board to furnish the noncombatant with
certificate (Form Ica).
"RULE XIV. Any registrant who is found by a local board to be
a member of any well-recognized religious sect or organization organized
and existing May 18, 1917, and whose then-existing creed or principles
forbid its members to participate in war in any form, and whose religious
convictions are against war or participation therein in accordance with the
creed or principles of said religious organization, shall be furnished by
such local board with a certificate (Form 1008) to that effect and
to the further effect that, by the terms of Section 4 of the Selective Service
Law, he can only be required to serve in a capacity declared by the Presi-dent
to be noncombatant. He shall be classified, however, as is any other
registrant; but he shall be designated upon all classifications, forms, records,
certificates, and other writings of local and district boards in which his
name appears by the insertion of a cipher (0) after his name."
In harmony with this rule and by the terms of Section
4 of the Selective Service Law, President Wilson declared
what constitutes noncombatant service, and also extended
the privileges of the rule and of the Selective Service Law
to include not only all persons who are members of a reli-gious
sect or organization; as defined in Section 4 of said
act, but also all persons "who object to participating in
war because of conscientious scruples, but have failed to
receive certificates."
THE PRESIDENT'S INSTRUCTION FOR NONCOMBATANTS
President Wilson, on March 20, prescribed the duties
of noncombatants who are drafted into the army during
* Document issued by War Service Commission of the General Conference of
Seventh-day Adventists.

110. 126 IN TIME OF WAR
the present war. This executive order was published in
the Official Bulletin of March 22, and reads as follows:
"By virtue of authority contained in Section 4 of the act approved May
18, 1917, entitled, 'An act to authorize the President to increase tem-porarily
the military establishment of the United States,' whereby it is
provided:
" 'And nothing in this act contained shall be construed to require or
compel any person to serve in any of the forces herein provided for who is
found to be a member of any well-recognized religious sect or organization
at present organized and existing and whose existing creed or principles
forbid its members to participate in war in any form and whose religious
convictions are against war or participation therein in accordance with the
creed or principles of said religious organizations; but no person so ex-empted
shall be exempted from service in any capacity that the President
shall declare to be noncombatant.'
"NONCOMBATANT SERVICE
"I hereby declare that the following military service is noncombatant
service:
"a. Service in the Medical Corps wherever performed. This includes
service in the sanitary detachments attached to combatant units at the front;
service in the divisional sanitary trains composed of ambulance companies
and field hospital companies, on the line of communications, at the base in
France, and with the troops and at hospitals in the United States; also
the service of supply and repair in the Medical Department.
"b. Any service in the Quartermaster Corps, in the United States, may
be treated as noncombatant. Also, in rear of zone of operations, service
in the following: Stevedore companies, labor companies, remount depots,
veterinary hospitals, supply depots, bakery companies, the subsistence serv-ice,
the bathing service, the laundry service, the salvage service, the clothing
renovation service, the shoe-repair service, the transportation repair service,
and motor-truck companies.
"c. Any engineer service in the United States may be treated as non-combatant
service. Also, in rear of zone of operations, service as fol-lows:
Railroad building, operation, and repair ; road building and repair ;
construction of rear-line fortifications, auxiliary defenses, etc.; construction
of docks, wharves, storehouses, and of such cantonments as may be built
by the Corps of Engineers; topographical work; camouflage; map repro-duction;
supply depot service; repair service; hydraulic service; and for-estry
service.
"ASSIGNMENT OF OBJECTORS
"2. Persons ordered to report for military service under the above act
who have (a) been certified by their local boards to be members of a
religious sect or organization, as defined in Section 4 of said act; or (b)

111. EXEMPTION IN THE WORLD WAR 127
who object to participating in war because of conscientious scruples, but
have failed to receive certificates as members of a religious sect or organiza-tion
from their local board, will be assigned to noncombatant military
service, as defined in paragraph 1, to the extent that such persons are able
to accept service as aforesaid without violation of the religious or other
conscientious scruples by them in good faith entertained. Upon the pro-mulgation
of this order it shall be the duty of each division, camp, or
post commander, through a tactful and considerate officer, to present to all
such persons the provisions hereof, with adequate explanation of the char-acter
of noncombatant service herein defined, and upon such explanations
to secure acceptances of assignment to the several kinds of noncombatant
service above enumerated ; and whenever any person is assigned to non-combatant
service by reason of his religious or other conscientious scruples
he shall be given a certificate, stating the assignment and reason therefor,
and such certificate shall thereafter be respected as preventing the transfer
of such persons from noncombatant to combatant service by any division,
camp, post, or other commander under whom said person may thereafter
be called to serve, but such certificate shall not prevent the assignment of
such person to some other form of noncombatant service with his own
consent. So far as may be found feasible by each division, camp, or post
commander, future assignments of such persons to noncombatant military
service will be restricted to the several detachments and units of the
Medical Department in the absence of a request for assignment to some
other branch of noncombatant service, as defined in paragraph 1 hereof.
"REPORTS BY COMMANDERS
"3. On the 1st day of April, and thereafter monthly, each division,
camp, or post commander shall report to the adjutant general of the
army, for the information of the chief of staff and the Secretary of War,
the names of all persons under their respective commands who profess
religious or other conscientious scruples as above described, and who have
been unwilling to accept, by reason of such scruples, assignment to non-combatant
military service as above defined, and as to each such person
so reported a brief, comprehensive statement as to the nature of the objec-tion
to the acceptance of such noncombatant military service entertained.
The Secretary of War will from time to time classify the persons so
reported and give further directions as to the disposition of them. Pending
such directions from the Secretary of War, all such persons not accepting
assignment to noncombatant service shall be segregated as far as practicable
and placed under the command of a specially qualified officer of tact and
judgment, who will be instructed to impose no punitive hardship of any
kind upon them, but not to allow their objections to be made the basis of
any favor or consideration, beyond exemption from actual military service,
which is not extended to any other soldier in the service of the United
States.

112. 128 IN TIME OF WAR
"MAINTENANCE OF DISCIPLINE
"4. With a view to maintaining discipline, it is pointed out that the
discretion of courts-martial, so far as any shall be ordered to deal with the
cases of persons who fail or refuse to comply with lawful orders by reason
of alleged religious or other conscientious scruples, should be exercised, if
feasible, so as to secure uniformity of penalties in the imposition of sentences
under Articles of War 64 and 65, for the willful disobedience of a lawful
order or command. It will be recognized that sentences imposed by such
courts-martial, when not otherwise described by law, shall prescribe con-finement
in the United States Disciplinary Barracks or elsewhere, as the
Secretary of War or the reviewing authority may direct, but not in a
penitentiary; but this shall not apply to the cases of men who desert either
before reporting for duty to the military authorities or subsequently thereto.
"5. The Secretary of War will revise the sentences and findings of
courts-martial heretofore held of persons who come within any of the
classes herein described, and bring to the attention of the President for
remedy, if any be needed, sentences and judgments found at variance with
the provisions hereof.
"WOODROW WILSON.
"The White House, March 20,.1918."
NONCOMBATANT CERTIFICATE
The local authorities are supposed to fill out a copy of
the following (Form too8), and furnish it to each non-combatant:
"Section 280. Certificate of exemption from combatant service.
"Local Board for Date
"This is to certify that
Order No. Serial No.
has been found to be exempt from combatant service and is eligible only
to such military service as may be declared noncombatant by the President
of the United States.
"Member of Local Board.
"P.M.G.O.—Form 1008.
"(Sec. 79, S.S.R, )"
WAR DEPARTMENT'S INSTRUCTION TO CIVIL AUTHORITIES
Every drafted man who is entitled to noncombatancy
should secure this certification before he is mobilized, ac-cording
to the new war regulations which were adopted

113. EXEMPTION IN THE WORLD WAR 129
when the questionnaire went into effect. Our men should
insist on the proper mode of procedure as a prerequisite to
mobilization.
Many of the local and district boards, according to
reports and papers accompanying appeals to President
Wilson, had misinterpreted and misapplied some of the
rules of the Selective Service Regulations, and clearly
showed that they did not properly understand their dis-cretionary
powers, in reference to the extension of time
limits, the reception of new evidence, the reopening of
cases, and the reclassification of registrants. Provost Mar-shal
General Crowder consequently sent the instruction
below to all governors of States, giving a detailed inter-pretation
and application of the designated sections of the
Selective Service Regulations.
"WAR DEPARTMENT TELEGRAM
"Mail Copy
"WASHINGTON, February 19, 1918.
"To Governors of All States.
"Number A 4450.
"1. Subject: Interpretation and Application of Sections 47, 99, 111,
117, 120, and 121. Reports from States and character of papers accom-panying
appeals to President indicate lack of complete understanding con-cerning
discretionary powers of boards to extend time limits, receive new
evidence, reopen cases, and reclassify registrants.
"2. The governor, adjutant general, or government appeal agent may
at any time before induction of a registrant into military service, suggest to
boards extension of time limits or reopening of case or reclassification of
registrant on additional evidence or where boards have clearly misinter-preted
or misapplied rules and regulations. Registrants or other interested
persons may also file with local or district boards additional evidence or
other proof in support of claim for deferred classification at any time before
induction of registrant. Such suggestions of extension or reopening and
such filing of additional proof are not binding upon boards who are to
exercise wise discretion in all cases in order to do complete justice. No
appeal lies from refusal of boards to extend time or reopen or reclassify.
"3. If such suggestions or additional affidavits or proof are filed in
support of claim other than industrial or agricultural, the local board
shall consider such suggestions or additional affidavits or proof as the case
9

114. 130 IN TIME OF WAR
may be, and may, in its discretion, reopen the case, and upon the whole
record, including the questionnaire and original proof, reconsider such case
and reclassify the registrant.
"4. If such suggestions or additional affidavits or proof are filed in an
industrial or agricultural claim, the local board shall in all such cases
consider such suggestions and additional affidavits or proof and forward
the case, with its recommendation thereon, to the district board, transmit-ting
the entire record, including the questionnaire if the same be in the
possession of the local board. The district board shall thereupon consider
such suggestions or additional affidavits or proof as the case may be, and
may, in its discretion, reopen the case, reconsider the claim, and reclassify
the registrant. If the questionnaire and original evidence are not in the
possession of the local or district board, but have gone forward to the
President on appeal, the district board shall request of the adjutant general
of the State the return of the same. After considering the case the district
board shall return the entire record to the local board with an endorse-ment
indicating its action either in refusing to reopen the case or in
reclassifying the registrant.
"5. If the local or district board, as the case may be, refuses to reopen
a case, the case shall thereupon remain in all respects in the same condi-tion
as before the filing of the suggestion for reopening or of additional
affidavits or other proof ; and if the case was on appeal to the President
and had not been acted upon, the complete record shall be returned to him.
"6. If the claim for deferred classification is reopened and the registrant
is reclassified by either the local or district boards, as the case may be, the
person making the claim shall be notified by the local board, as provided in
the Regulations, of the classification given after the reopening, and shall
be entitled in all respects to the same rights as though the decision of
the local or district board had been made on the first consideration of the
claim or claims of or on behalf of the registrant, and the case shall proceed
in accordance with the regulations as if it were one of original classification.
"7. Induction of the registrant into military service shall not be stayed
by the district or local boards on account of the reopening of his case.
"8. Whenever an appeal to the President has, been taken, and either
before or after the case has been forwarded to the President, and before
the President has acted on the appeal, if any evidence comes to the knowl-edge
of the local board, or government appeal agent, or the adjutant
general of the State, which in the judgment of any of them is material to
the proper classification of the registrant, such new evidence may be
embodied in affidavits or in a statement signed by a member or members
of the local board, or the appeal agent, or the adjutant general, and may be
filed as the basis for reopening the case by the local or district board, as
the case may be. If the local board reopens the case and reclassifies
the registrant on a claim within the jurisdiction of the local board, it shall
thereupon forward the entire record to the district board for review by the

115. EXEMPTION IN THE WORLD WAR 131
district board, regardless of whether or not an appeal is noted either by
or in behalf of the registrant or by the government appeal agent; and in all
such cases the district board shall have the right to review and affirm,
modify or reverse, the reclassification by the local board. If the claim
for deferred classification is on industrial or agricultural grounds within
the original jurisdiction of the district board, the local board shall forward
the entire record, including the new evidence, to the district board, with its
recommendation. In every such case the district board, after considering
the case, shall return the record to the local board, with an endorsement
of its action, as if it were an original claim.
"9. In cases which have been appealed to the President and have pro-ceeded
in accordance with the foregoing paragraph 8, if the district board
adheres to its former decision granting less deferred classification than
claimed by the registrant, the questionnaire and the entire record, after
being returned to the local board, shall be forwarded by the local board
to the President on appeal in the manner directed by the regulations, so
that all evidence to be considered on appeal to the President shall have
been considered previously by the local and district boards. The President
in such cases will not consider any evidence, suggestions, or considerations
which were not considered by the local and district boards.
"10. Referring to Section 111, local or district boards may extend the
time for filing claim of appeal to the President upon satisfactory showing
that there has been no culpable delay on the part of the registrant or other
interested person. Local and district boards have similar discretion to
reopen and extend time limits in all proceedings in which such limits are
fixed in the Selective Service Regulations, and governors, adjutants general,
and government appeal agents may suggest to local and district boards
the exercise of this discretion in meritorious cases.
"CRowDEa."
PROPER MODE OF PROCEDURE IN PRESENTING CLAIMS
While the above paragraphs give special instruction to
the governors and their associates in the civil establishments
in reference to drafted men before they are inducted into
military service, it also shows the registrant how to proceed
properly with his claims and appeals before local and dis-trict
boards. After the registrant is inducted into military
service, he is no longer under the civil authorities, but must
present his claims to the proper military officers of the army
under whom he serves, namely, through the post com-mander
to the camp, or the division commander.
Before the registrant enters the army or military service,

116. 132 IN TIME OF WAR
he proceeds as follows in industrial and agricultural claims,
and in cases where dependents are solely depending upon
the registrant for care and support:
FIRST STEP : Present claim to local board, with neces-sary
evidence and affidavits. If denied, or not properly
classified,
SECOND STEP : Registrant can appeal case to district
board. If denied again,
THIRD STEP : The registrant may present his case, with
all accompanying affidavits and evidence, to the governor
or adjutant general of the State where the registrant is a
citizen; and if the facts and evidence in the case warrant
a different decision, these State officials will advise the local
and district boards to give a reconsideration to the evidence
in the case, and render a decision in harmony with the evi-dence
presented and the provisions of the military regu-lations.
FOURTH STEP : The registrant may appeal his case to
the President through the State adjutant general or the
government appeal agent, and all necessary evidence and
papers must accompany the appeal.
A claim can be presented to a local board at any time
in case of new evidence, and the case may be reopened.
Likewise, if the registrant can present satisfactory evidence
that there has been no culpable delay on his part or other
interested persons, in getting his claim before the local
board and other authorities, he may ask for a reopening
of his case.
NONCOMBATANT CLAIMS
In order to obtain certificate Form No. ioo8, exempting
noncombatants from the bearing of arms, to which they are
entitled according to Section 79, Rule 14, of the Selective
Service Regulations and President Wilson's Executive Or-der
issued from the White House, March 20, 1918, and

117. EXEMPTION IN THE WORLD WAR 133
published in the Official Bulletin of March 22, the follow-ing
steps are essential:
FIRST STEP : The individual must present his claim first
to the local board. If denied,
SECOND STEP : He carries his appeal, with necessary
proof and affidavits, to the district board. If denied again,
THIRD STEP : He can request a review of his case by
the government appeal agent or the State adjutant general,
who may in turn request the board to rehear or review the
case. Finally,
FOURTH STEP : The registrant may, through the adju-tant
general of the State, carry his case up to the Provost
Marshal General, who in turn will lay the case before the
governor of the State where the registrant is still a private
citizen.
Whenever a registrant feels he has a just grievance
against a board, and desires to report his case to higher
authority, he should always address his letter to the adjutant
general of the State. If, however, the registrant has al-ready
been inducted into military service, in such even-tuality
he presents his claim as a noncombatant, with neces-sary
evidence and affidavits, through his post commander
to the camp or division commander under whom he serves;
and he, according to President Wilson's executive order,
is authorized to furnish this certificate, and make the as-signment
to noncombatant service.
This is the proper mode of procedure after the regis-trant
has been called into the army, in order to secure the
certificate of noncombatancy, which for any cause has not
been secured from the civil authorities before entering the
service.
This same mode of procedure would apply also to
meritorious cases of divinity students who have not obtained
proper classification under the provisions of the Selective
Service Law, Section 4, approved May 18, 1917.

118. 134 IN TIME OF WAR
President Wilson's Executive Order of March 20, 1918, relative to
Noncombatant Service, was incorporated in full by the War Department
into General Orders, No. 28, on March 23, 1918.
By order of the Secretary of War: PEYTON C. MARCH,
Major General, Acting Chief of Staff.
Official:
H. P. McCAIN, Adjutant General.

119. FOOD CONSERVATION AND PREPARING
YOUNG MEN FOR NONCOMBATANT
SERVICE

120. FOOD CONSERVATION AND PREPARING
YOUNG MEN FOR NONCOMBATANT
SERVICE
THE effect of the World War was to bring demoraliza-tion
to commerce and to lessen food production. The
United States Government felt that in its cooperation with
the Allied cause it must furnish not only men and money,
but also supplies of food.. Accordingly, the government
appealed to the nation to cooperate with it in this endeavor.
Laws were passed limiting the use of certain foods.
Seventh-day Adventists felt that as a matter of loyalty
to the government and in cooperation with others in sup-plying
food to the needy, they should give their sympathetic
aid to this endeavor. Accordingly, the members of the
church were earnestly urged to give to this government
program their hearty support. And to this end, earnest
appeals were made in the columns of the church paper.
It was also believed by the church authorities that an
earnest effort should be put forth to place our young men
in intensive training for noncombatant service. It was
therefore recommended that one of our sanitariums in the
East and one in the West should gather together a large
number of our youth and train them as nurses. The church
also, by its official leadership, voted to take immediate steps
to establish in France a soldiers' rest home, to give to our
boys overseas care and rest and encouragement. The mem-bers
of the church were also advised to purchase Liberty
Bonds and to contribute to the Red Cross in the humani-tarian
work it was carrying forward. These recommenda-tions
and official actions of the church were published in
the general church paper and from this journal we quote
as follows:
137

121. 138 IN TIME OF WAR
MIDSUMMER COUNCIL OF THE GENERAL CONFERENCE
COMMITTEE*
Takoma Park, D.C., July 9-15
The actions of the council, omitting only matters of
minor detail and distribution of laborers, were as follows:
ON CONSERVATION
WHEREAS, The United States Government, through its
Food Administration, has adopted various measures of food
conservation in order to help supply the needs of other
nations and at the same time safeguard the food supply
of our own country;
We recommend, That our people be urged to give the
fullest possible cooperation in carrying out these measures,
giving loyal support in the conscientious observance of
regulatory provisions for the saving of wheat, meats, fats,
sugar, and other foodstuffs, and in preventing the hoarding
of restricted foods; and to this end we suggest the follow-ing:
a. Encourage the production and preservation of food
products.
b. Assist others in adapting themselves to food-emer-gency
conditions.
c. Give liberal space in our periodicals, especially in
the Review and Herald, the Signs of the Times, both
weekly and monthly, the Watchman, and Life and Health,
to the consideration of food topics.
d. Use suitable time in our camp meetings for present-ing
the subject of food conservation, and take special pains
to make the camp meeting menu one in keeping with food-conservation
principles.
e. Present food and health topics in connection with
tent meetings as may seem opportune.
f. Utilize sanitarium workers and other suitable help
*W. A. Spicer, Secretary, in the Review and Herald, August r, 1928.

122. PREPARING YOUNG MEN FOR SERVICE 139
to give lectures and demonstrations in schools of health,
in our own churches and others, and elsewhere as may be
advisable.
g. Provide for proper instruction in food economy to
be given in our schools, academies, and colleges, beginning
as far as possible with the coming school year.
We recommend, That economy be exercised in the use
of clothing, utilizing fully such clothing as we may possess,
instead of discarding it because of change in styles, and
observing a simplicity and care in the making of clothing
in order to conserve cloth, labor, and money.
We recommend, That careful consideration and support
be given the requirements of the government covering the
conservation of leather in making shoes with low heels and
uppers, and resoling shoes as long as the uppers last.
We recommend, The support of fuel conservation meas-ures
covering the use of fuel for unnecessary laundry work,
such as the ironing of sheets, underwear, and so forth, and
the cooking of a large variety of foods.
We recommend, That our conference leaders, various
departments, and our membership in general, give earnest
and active attention to making the present situation of world
need an opportunity for rendering every possible help
through our knowledge and experience in health and food
principles, utilizing especially our medical and church
missionary departments for carrying forward this work in
an organized way.
WORK FOR THE SPIRITUAL INTEREST OF YOUNG MEN IN CAMPS
In view of the rapidly increasing importance of the
work for our young men who are being called into the
service and placed in the large army cantonments,
We recommend, a. That the work of the War Service
Commission be under the direction of a secretary, who shall
give his whole time to the commission, and that such as-

123. 140 IN TIME OF WAR
sistance be provided as may be required for the strong con-duct
of the work.
b. That the work for soldiers in each union conference
be greatly strengthened, by placing a strong leader in charge
of the work, and by assigning camp pastors to each of the
large camps, just as far as possible.
c. That conference organizations, and all our people
throughout our conferences, be urged to respond to appeals
in behalf of funds to support the work carried on by those
laboring for the spiritual interest of young men in our
camps.
d. That in order to aid in Christian work for men in
service, a series of short leaflets be prepared on topics vital
to a soldier's life, for free distribution.
WAR SERVICE COMMISSION
It is recommended, I. That C. B. Haynes act as secre-tary
of the War Service Commission.
2. That other members of the commission be C. S.
Longacre, A. G. Daniells, W. T. Knox, F. M. Wilcox,
M. E. Kern, W. E. Howell, and W. A. Ruble.
MISCELLANEOUS, ON CAMP WORK AND SERVICE
Recognizing the wide-extended and very helpful work
of the Y.M.C.A. in our army camps,
We recommend, That our camp pastors cooperate in
their work.
We recommend to our people, That any questions con-cerning
the experiences of our young men in relation to all
army matters be taken up directly with the camp pastors
and the War Service Commission.
We recommend, That churches located near camps be
encouraged to cooperate with the camp pastors in their
work for the soldiers.
WHEREAS, A measure under the pension law has been

124. PREPARING YOUNG MEN FOR SERVICE 141
enacted by the government, termed War Insurance, to pro-vide
a pension for injured soldiers and their dependents;
We recommend, That our young men be advised to
avail themselves of this plan.
We recommend, a. That immediate steps be taken to
establish a soldiers' rest home in France, where our sol-diers,
when on furlough or sick, may go for rest and
recuperation.
b. That a man be dispatched to France as soon as a
passport can be obtained, with full authority to establish
a soldiers' rest home for our young men, and that a man
and a woman be secured as soon as possible to take charge
of the home, and to labor in the spiritual interest of our
young people in service abroad.
ON NURSES' TRAINING AND FIRST-AID WORK
I. We recommend, a. That the Washington Sanitarium
and the Loma Linda College of Medical Evangelists be
authorized to conduct a training course for young men, in
which they may receive intensive instruction in field and
hospital nursing and sanitary corps work, such course to
be of sufficient length to prepare them for military medical
service.
b. That the General Conference Committee take under
advisement the erection of temporary wooden structures to
provide quarters for conducting these intensive courses, to
accommodate fifty or more students in each of the two
places named in the preceding section.
c. That the necessary means for the erection of the
temporary wooden structures, provided the same shall be
deemed advisable, be appropriated from the general camp
fund to be raised.
2. We recommend, a. That we establish Nurses' Vol-unteer
Corps of intensive training in field and hospital
nursing, and sanitary corps work.

125. 142 IN TIME OF WAR
b. That this training be given at Washington and Loma
Linda.
c. That this course continue for six months, and that
there be two courses each year.
d. That to these schools we recommend only graduate
nurses of mature years and of recognized stability of char-acter
and Christian experience.
3. That our sanitarium training schools be encouraged
to admit into their regular nurses' course the largest possible
number of applicants, and that special effort be put forth
to secure women of mature experience.
4. We recommend, a. That there be associated with the
Medical Department, in field medical evangelistic work,
a lady physician, whose duty it shall be to conduct schools
of health in connection with sanitariums and public meet-ings;
also to interest young women in the medical course,
nurses' training course, and other medical missionary
service.
b. That there be associated with the Medical Depart-ment
a well-qualified nurse, to visit our sanitarium training
schools, to organize and improve our training courses,
assist in field work and encourage young women to enter
medical missionary lines of service.
c. That an additional assistant secretary in the Medical
Department be chosen, who shall be stationed in the West.
5. We recommend, That special effort be put forth to
influence young women of suitable adaptability to enter the
Loma Linda medical college and qualify as physicians.
6. We recommend, a. That our colleges and other
schools, as far as practicable, conduct a medical missionary
course of training, to include practical nursing, hydro-therapy,
first aid, and such other subjects as may be of
assistance to our students in preparing for missionary serv-ice,
and in gaining entrance to the medical service of the

126. PREPARING YOUNG MEN FOR SERVICE 143
army; and that the Educational Department determine the
proper amount of credit to be given to this work.
b. That our colleges and academies secure a physician
or graduate nurse, or both, as regular members of their
faculties.
These recommendations were carried out only in part.
A home for the boys was erected in connection with the
Washington Sanitarium in order to undertake this intensive
training, but with the close of hostilities no class was assem-bled
for the instruction. This was true also as relates to the
rest home in France. The unexpected ending of the war
made this provision unnecessary.
RESOLUTIONS OF LOYALTY AND SERVICE*
In connection with the midsummer council held in
Takoma Park, Washington, D.C., July 9-Is, 1918, the
following resolutions were adopted by the representatives
present from all the union conferences of the United States,
meeting in conference :
"1. We, as citizens of the United States, and as representatives of the
Seventh-day Adventist churches and conferences in America, assembled in
midsummer conference, July, 1918, believing that civil government is
ordained of God, and believing in the principles of justice and liberty for
which this government has ever stood, place on record anew a declaration
of loyalty to our country, to its government, and to the President, assuring
the government that it has our hearty support and sympathy in this time
of crisis.
"2. While ever in our history we have been of noncombatant principles
by religious conviction, we believe equally, by the same religious conviction,
that we should render to our government the lines of noncombatant service
as defined by the President in his declaration of March 20, 1918.
"3. We recognize in the calls of our government for its citizens to
purchase bonds or to contribute to Red Cross or similar activities, the
opportunity to give heed to the New Testament injunction to render honor
and tribute to the civil authority, as well as opportunity to show loyalty
tc our country's common cause according to our financial ability.
* W. A. Spicer, in the Review and Herald, August I, 1918.

127. 144 IN TIME OF WAR
"4. We urge upon all our people hearty and conscientious support of the
government's program of conservation, not only in the matter of food
production and saving, but in the exercise of economy and the spirit of
sacrifice in harmony with the requirements of this time of war and scarcity.
"5. We place on record our appreciation of the evident pains taken by
camp authorities to have regard to the religious convictions of our young
men in the matter of observing the seventh day as the Sabbath, and we
counsel every member of our churches called by the draft to render faithful
obedience and loyal service in camp or field, recognizing the fact that the
inconvenience caused those in authority by our religious practice in this
matter of the Sabbath, makes it incumbent upon us to be the more con-scientious
and forward in performing work and duties assigned."
These resolutions were unanimously adopted and or-dered
published.
LOMA LINDA INSTITUTE OF WARTIME NURSING*
All our people must realize that the situation in which
the world finds itself now, and which involves our entire
nation, is an opportunity for our young men to present to
the world in a most practical and concrete way the teachings
of Christ, and to carry out His command to preach the
gospel and heal the sick and suffering.
The great demand for trained physicians and nurses,
including nurses with a full nurses' training, and those with
shorter and more intensive training, presents to us a won-derful
opportunity to demonstrate to the world the value
of those simple and natural methods of treatment for which
our health reform movement stands.
At the General Conference council held in Washington
during the month of July, it was decided to provide the
funds for the organizing of schools for intensive training
of Seventh-day Adventist young men of the draft age, who
have not had previous nurses' training, to prepare them
to take up medical corps work when entering actual service.
In compliance with this action, one of these schools,
with accommodations for fifty students, is being organized
* Review and Herald, October 1o, 1918.

128. PREPARING YOUNG MEN FOR SERVICE 145
at Loma Linda, California_, in conjunction with the College
of Medical Evangelists. This course will be six months,
or twenty-four weeks, in length.
It should be made plain that up to the present time the
training school is not officially recognized by the War
Department, and that the students who are in the school
are not recognized as in active service as are students of
draft age who are enrolled in a students' army training
corps.
However, the school has been organized with the ap-proval
and advice of officials in the surgeon general's office,
and we have been assured that men who receive their train-ing
in this school will be given consideration upon entering
active service, and given work in medical lines as far as
possible.
10

129. OPERATION OF EXEMPTION PROVISIONS
IN NORTH AMERICA

130. OPERATION OF EXEMPTION PROVISIONS
IN NORTH AMERICA
How did the law of exemption operate in the field?
Were our youth who were entitled to exemption from the
bearing of arms accorded this status by the government?
We are glad to reply that they were, under most cir-cumstances.
Their difficulty in securing exemption came
usually through the misunderstanding of petty officers who
did not understand the law or who were jealous of their
authority. The higher army officers were uniformly liberal
in their interpretation of the exemption provision, and
whenever appeal was made to the War Department at
Washington, it received that considerate treatment which
the merits of the particular case warranted.
The following statement from one appointed to look
after this particular work for the Seventh-day Adventist
youth, has been prepared especially for publication in this
chapter. Other articles are reproduced from the church
paper.
NONCOMBATANCY IN THE UNITED STATES DURING
THE WORLD WAR*
EXPERIENCES OF SEVENTH-DAY ADVENTIST YOUNG MEN WHO
WERE DRAFTED INTO THE WAR SERVICE
The President's definitions and regulations [as set forth
in previous chapters] governing noncombatant service were
well considered and gave ample protection to all drafted
men who held conscientious scruples against combatant
service in the army or navy. The President of the United
States, the Secretary of War, the Secretary of the Navy,
* By ,,,S.,.Longacre; who-was el a.rg& of .the.War,Service..Welfare-Nork, and
was also appointed a member of the local advisers of the draft boards of Maryland
and the District of Columbia, by the governor of Maryland and the District of
Columbia commissioners, for the purpose of proper classification of drafted men
into the war service.
149

131. 150 IN TIME OF WAR
and other high officials of the army and navy gave every
consideration possible to all appeals which were made to
them when petty officers failed to recognize the rights of
noncombatants under the war regulations.
As a •member of the local advisory draft boards of
Maryland and the District of Columbia, we were enabled
through the cooperation of the War Department in Wash-ington
to effect a transfer of our men who were not prop-erly
classified in noncombatant units in other States and
army camps, to Camp Mead in Maryland and to Camp
Meigs in the District of Columbia, after which we were
able to class them properly as noncombatants.
Some of the petty officers who were determined not to
recognize the rights of noncombatants sometimes created
very embarrassing situations for themselves, as well as for
the men who were drafted into the army service and whose
claims as noncombatants had not yet been established. Petty
officers in a number of camps resorted to forcible means to
break the morale of such men and to get them to surrender
their noncombatant principles. All sorts of measures were
resorted to, some of which were very cruel and painful.
Not infrequently mock court trials were held by the officers
and soldiers already inducted into the army, to break the
spirit of the noncombatant and cause him to give up his
principles; and these mock court trials usually resulted in
a sentence of severe flogging and other abuses that were
excruciatingly painful.
But we found that whenever cases of this kind were
referred by us to the head officials of the War Department,
these officials always saw to it that the boys were properly
classified and also that such abuses did not occur again.
In fact, quite a few of the petty officers who took part in
these mock court trials wherein abusive punishment was
inflicted in order to break the morale of the noncombatant
and make him submit, were themselves punished by the

132. OPERATION OF EXEMPTION PROVISIONS 151
higher army officials by being deposed from their rank and
also having to suffer imprisonment in the stockade for a
time. After it became known that the Federal officials in
Washington would not stand for any abuse along this line
on the part of petty officers, the practice was discontinued
to a large extent.
A number of our boys got into very serious difficulty
over the observance of the Sabbath in the army camps, as
in the beginning no provision had been made in any of the
camps for those who observed another day than Sunday as
holy time. Provision had been made for those who ob-served
Sunday; and they were not required to do any un-necessary
military service on that day. We finally suc-ceeded
in getting most of the army camps, through their
head officials, to grant the Sabbath off to all our boys in
these camps, or if they were not given the Sabbath off to
go to church services near by, they were at least excused
from all unnecessary military service on the Sabbath day.
However, theiv we reltilj at athecloK of, theyvfir„thirty:five
of our_boys imprisonedin leayelpyosth with „teAten„cps
rangin~a11X the way „rvetaiwciitY -Y.Ts,,W119.,„ had
beg„nsQnttdnartial,ecLatkdsonYisAed,QnAhecbr,ge-thg_Lthey
had disobeyed theorders ofthdr, wpgrim,,officers-hy_re-tuin.
g-to-do.neptain-kinds-of -labor -on-the- Sahhath. But
after the war was ended, in_ less than sv%Tonyyee„W_tnle„Jhe
SecretarulyVaudeasekall theiec.ocohatant_prikoners
from Lemn3Ynxtbliy,„giying..thern_an_nap_ortuniPLJ9, re-enlist
inthe wily and then he, disaarge,c1
1lo nloresguts,marf al.were—nezessary for our boys
after the army officials in the different camps granted them
Sabbath privileges. Usually in these cases of court-martial
the difficulty arose because of misunderstandings between
our boys and the army officials relative to the matter of
Sabbath observance. There were a few of our boys who
got into difficulty over the question because of some extreme

133. 152 IN TIME OF WAR
position which they themselves had taken. Some of these
misunderstandings were adjusted between the boys and the
army officials after we had an opportunity to interview both
and discuss the whole situation in a friendly spirit and in
harmony with what each considered was a proper attitude
to take toward the earthly government as well as toward
the heavenly government.
In many cases we were able to arrange for a transfer,
placing the boys where they could participate in humani-tarian
work, such as hospital service, and where, if required,
they could render service on seven days of the week and
feel that they were not violating their conscience in the
services which they performed even on the Sabbath, min-istering
to the wounded and sick. In some instances the
boys were transferred to farms to produce food for the
army.
A large number of our boys were in Camp Lewis in
the State of Washington. These boys offered their services
to General Green, asking him to organize them into an
ambulance unit to go over to the front lines in France to
care for the wounded on the battlefield and bring them
to the hospitals. Service in this particular unit of the War
Department was known to be fraught with the greatest
danger of all. More fatalities occurred at the front in the
ambulance service than in any other branch of the service,
because of the exposure to open fire as the wounded were
brought back. Some of our boys who were engaged in this
service did lose their lives at the front. Our boys were not
moral cowards. They were willing to lay down their lives
to aid humanity and their country in time of need. How-ever,
the proposal of these boys to form an ambulance unit
was not accepted, for the reason that army officials felt they
could not single out a particular company and grant them
this privilege, even though it was the most hazardous work
in all the war; but it showed a willingness on the part of

134. OPERATION OF EXEMPTION PROVISIONS 153,
our boys to offer themselves for the most dangerous service
in the army and to make the supreme sacrifice for their
country when it did not necessitate the taking of human life.
SABBATH RULINGS IN ARMY CAMPS*
Perhaps our people would be interested in the various
Sabbath rulings which have been made by the army com-manders
of the various camps in response to appeals that
were sent to them by us, asking them to grant Sabbath
privileges to our young men drafted into the army.
We are also glad to inform our people that the War
Department at Washington has instructed the army com-manders
to grant Sabbath privileges to our men in the
army, so far as the exigencies of the war will permit such
privileges.
SABBATH RULINGS BY CAMP COMMANDERS
Bulletin No. 32.
HEADQUARTERS 88TH DIVISION,
CAMP DODGE, IowA, February 7, 1918.
Bona fide members of the Seventh-day Adventist Church will be ex-cused
(as far as military necessity makes advisable) from duty on Saturday
so that they can observe their Sabbath day. Where they are so excused
they will be considered as first on the list for any fatigue or other duty
that is found necessary on Sunday.
By command of
BRIGADIER GENERAL GETTY.
H. L. Cooper, Lieut. Col. of Infantry N.A., Acting Chief of Staff.
Official:
E. S. Hayes, Major of Infantry N.A., Division of Adjutant.
Memo. 97, given Oct. 17, 1917; amended Feb. 10, 1918, Memo. 40.
CAMP LEWIS, WASH.
In deference to their religious principles, Seventh-day Adventists will
be excused from sunset Friday evening to sunset Saturday evening for the
purpose of devoting it to religious worship.
GENERAL GREEN.
By order of
* C. S. Longacre, in the Review and Herald, November 14, 1918.

135. 154 IN TIME OF WAR
HEADQUARTERS 40TH DIVISION,
CAMP KEARNEY, CALIF., Feb. 12, 1918.
Concerning opportunity to be given Seventh-day Adventists in this
division, in order to allow them to engage in their religious duties. I
take pleasure in informing you that the necessary instructions have been
issued in accordance with your request. As all the men of your belief are
on duty at the Base Hospital, a copy of this letter I this day directed to
the Commanding Officer, Base Hospital, is enclosed for your information.
[Signed] F. S. STRONG,
Major General U.S.A.
(Copy of Letter)
From: The Division Adjutant.
To: The Commanding Officer, Base Hospital, Camp Kearney.
Subject: Seventh-day Adventists to be excused from duties on Saturdays.
The Commanding General directs me to inform you that hereafter
any Seventh-day Adventists, who may be on duty at the Base Hospital,
should be excused from all duties not absolutely necessary, in order to
allow them to engage in religious duties from sunset Friday until sunset
Saturday afternoon.
[Signed] L. C. MATTHEWS,
Major of Infantry, Division Adjutant.
HEADQUARTERS 83D DIVISION NATIONAL ARMY,
CAMP SHERMAN, CHILLICOTHE, OHIO, Feb. 19, 1918.
I beg leave to inform you that each organization commander at this
camp will at all times offer every possible opportunity for the members
of his command to engage in their religious duties, upon proper presentation
of the facts to him.
[Signed] FREDERICK PERKINS,
Brigadier General, Commanding.
HEADQUARTERS, CAMP SHERMAN,
CHILLICOTHE, OHIO, Oct. 12, 1918.
As you know, the practice of not requiring men of your church to
work on Saturdays has existed right along under my administration.
[Signed] T. R. RIVERS,
Brigadier General, Commanding.
The following was published to the Assembled Adju-tants
about February 25, 1918:
HEADQUARTERS 76TH DIVISION,
CAMP DEVENS, AYER, MASS.
Memorandum for the Division Adjutant:
1. Letters have been written to the last employers of the above-named
men as to whether or not they worked on Saturdays for said em-ployers.
Answers are now being awaited.

136. OPERATION OF EXEMPTION PROVISIONS 155
2. I recommend, should the Commanding General so see fit, that these
men be granted from sunset Friday till sunset Saturday inspection and
tests, as it would be most impractical to have special days set for the
inspection and tests of these men.
3. I further recommend that Organization Commanders, having Sev-enth-
day Adventists in their commands, be instructed to grant such men
the above liberty, but require them to make up, on Sundays, any work
which might have fallen to their lot to have been performed on Saturdays.
[Signed] W. H. NEILL,
Major of 3o3d Infantry, Acting Division Inspector.
Approved by Commanding General.
CAMP FUNSTON, KANSAS, March 9, 1918.
Seventh-day Adventists in this command will be excused from all.
duties Saturdays, in order to allow them to engage in religious duties,
and will be given passes to visit Manhattan on Saturday afternoons, for
the purpose of attending services, providing their conduct justifies a pass.
By command of
BRIGADIER GENERAL WINN.
HEADQUARTERS 84TH DIVISION,
CAMP ZACHARY TAYLOR, KY., March 26, 1918.
General Hale directs me to inform you that religious feeling and
liberty of conscience has always been carefully considered in the adminis-tration
of his cantonment. Members of your faith who apply through
official channels for authority to be excused from duty for the purpose of
allowing them to engage in religious duties on Saturday, may be sure
that their request will receive due consideration.
[Signed] 0. W. KINSWALD,
Captain of Infantry
The following order was published March 9, 1918:
HEADQUARTERS 87TH DIVISION NATIONAL ARMY,
CAMP PIKE, ARK., May 6, 1918.
Bona fide members of the Seventh-day Adventist Church will be
excused (as far as military necessity makes advisable) from duty on
Saturday, so that they can observe their Sabbath day. Where they are
excused, they will be considered as first on the list for any fatigue or
other duty that is found necessary on Sunday.
[Signed] A. F. HARRIS,
Captain of Field Artillery, Aide-de-Camp.
HEADQUARTERS, FORT SNELLING, MINN., June 12, 1918.
It is my desire to arrange the work of the various men so there will
not be any conflict with their religious beliefs or principles. I can assure

137. 156 IN TIME OF WAR
you that there will be no pressure brought to bear upon which would
cause him to violate his conscience by necessitating him to do labor on his
Sabbath day.
[Signed] A. L. PARMERTER,
Colonel of 36th Infantry, Commanding.
General Orders No. 5.
HEADQUARTERS PORTO Rico TRAINING CAMP,
CAMP LAS CASAS, P.R., July 30, 1918.
I. Bona fide members of the Seventh-day Adventist Church will be
excused (as far as military necessity makes advisable) from duty on Sat-urday,
so that they can observe their Sabbath day. When they are so
excused, they will be considered as first on the list for any fatigue or
other duty that is found necessary on Sunday.
By order of
COL. O. P. TOWNSHEND.
NADAL, Major of 373d Infantry, N.A., Adjutant.
Bulletin No. 24.
POST HEADQUARTERS, FORT SILL, OKLA., Aug. 24, 1918.
II. Bona fide members of the Seventh-day Adventist Church will be
excused (as far as military necessity makes it advisable) from duty on
Saturday, so that they can observe their Sabbath day. Where they are so
excused, they will be considered as first on the list for any fatigue or
other duty that is found necessary on Sunday.
By command of
BRIGADIER GENERAL PLUMMER.
JOHN J. LYNCH, Captain A.G.D., Adjutant.
Memorandum No. 179.
HEADQUARTERS, CAMP TRAVIS, TEX., Aug. 28, 1918.
III. Seventh-day Adventists.
Bona fide members of the Seventh-day Adventist Church will be ex-cused
(as far as military necessity makes advisable) from duty on Saturday,
so that they can observe their Sabbath day. Where they are so excused,
they will be considered as first on the list for any fatigue or other duty
that is found to be necessary on Sunday.
By order of
COLONEL FRIER.
[Signed] ROBERT M. BREARD, JR., Captain Adjutant.
HEADQUARTERS, CAMP LOGAN,
HOUSTON, TEX., Oct. 2, 1918.
Bona fide members of the Seventh-day Adventist Church are excused
from military duty, as far as military necessity makes it advisable, on
Saturday, so that they may observe their Sabbath day. Those who are

138. OPERATION OF EXEMPTION PROVISIONS 157
so excused, will be considered as first on the list for any duty that it may
be found necessary to perform on Sunday.
By order of
BRIGADIER GENERAL HENRY.
It is gratifying to know that our army officials are en-deavoring
to uphold the Constitutional guaranties of reli-gious
liberty, even under the stress of war, a boon for which
we should be especially grateful. We should thank God
for the blessings of civil and religious liberty, and for a
country that upholds them.
A CONSIDERATE GOVERNMENT*
The religious convictions of men in the draft have been
given the utmost consideration by the government. Where
these religious convictions have been against participation
in the war, it has been a source of some perplexity to gov-ernment
officials to determine the best and most just method
of dealing with those who hold such convictions.
It will be of interest to Seventh-day Adventists to learn
how considerate the government has been in dealing with
those holding religious convictions against the bearing of
arms. In the Official United States Bulletin of October 1,
the War Department makes the following report of its
procedure in dealing with the cases of conscientious ob-jectors
:
"The War Department's policy regarding conscientious objectors has
from the beginning been based on the provisions of the Federal Draft Law
and subsequent executive orders. It has been the liberal American policy
of according a measure of self-determination to the few who in all sincerity
have not been able to adjust their minds to the needs of the present sudden
and desperate emergency; to whom direct participation in the war would
violate religious convictions, as well as a sense of self-respect and integrity
of character.
"DIFFICULTIES OF PROCEDURE
"In dealing with objectors, the difficulties have not been primarily
those of policy, but of practical procedure. First of all, the insincere have
* Carlyle B. Haynes, in the Review and Herald, October 24, 1918.

139. 158 . IN TIME OF WAR
had to be differentiated from the sincere and forced into full service or sub-jected
to fitting penalties. The second difficulty has concerned the disposition
of sincere objectors in ways that would conserve the man power of the nation.
This has been complicated by misunderstandings and by peculiar local
situations; but with growing experience many complications have been
eliminated as requisite governmental machinery to this end has been
perfected.
"GIVEN WORK ON FARMS
"The usual procedure as thus far developed is as follows:
"A draftee is certified as a conscientious objector by his local board on
proper presentation of facts. On call he goes to a cantonment, as does any
other drafted man. He there has a hearing before a board of inquiry on
conscientious objectors, made up of Maj. Walter G. Kellogg, Judge Julian
Mack, and Dean Harlan F. Stone, of the Columbia Law School. Pend-ing
a hearing, objectors are segregated in camp as a special detachment
under control of a military officer, and live under the same conditions
as apply to soldiers in training, except that no military duties are exacted.
Labor is usually required, and in notable instances this has had considerable
monetary value. At Camp Sherman, for instance, the C.O. detachment
has hauled manure and fed hogs on a large adjoining farm, the owners of
which have a contract for disposing of the garbage of the camp. There
has been regular compensation for these services, and resulting proceeds are
on deposit in a Chillicothe bank subject to transfer to the treasury of the
Red Cross.
"BOARD ADJUDGES SINCERITY
"The board of inquiry passes on the sincerity of objectors. Those
adjudged insincere are required to perform regular military service, in
default of which they are subjected to court-martial and remanded to the
disciplinary barracks at Fort Leavenworth. Those adjudged sincere are
encouraged to enter noncombatant military service, and many have done so.
But those whose convictions prevent this are furloughed to various forms of
service under the jurisdiction of a civilian commissioner of the department,
who has supervisory and recommendatory powers. The vast majority of
objectors have been lifelong members of religious sects, the tenets of which
forbid participation in war. Most prominent among these are the Society
of Friends, the Mennonites, the Dunkards, the Christadelphians, and
various minor sects, such as True Lights, Holy Jumpers, and others
little known outside of restricted and isolated areas.
"A large proportion of the Friends have been furloughed by the Board
to the Friends' Reconstruction Unit, an organization operating under the
American Red Cross in the work of rebuilding devastated areas in France.
Others are furloughed mainly into agricultural service. In instances one
or more objectors have been placed out on small farms on the recommenda-tion
of county agricultural agents, who know local conditions and maintain
general oversight of furloughed men. These are paid the prevailing local
wage rate for men of their degree of skill; but they are allowed to retain

140. OPERATION OF EXEMPTION PROVISIONS 159
only a private's pay, any surplus above that amount being paid to the
Red Cross.
"FURLOUGHED IN GROUPS
"In other instances objectors are furloughed in groups to harvest apple,
corn, or other crops in danger of loss because of local labor shortage; to
undertake work of land reclamation; to carry on large-scale farming
operations in the West, or to reduce the labor shortage in State institutions
for defectives, which are often in dire straits because their regular force
has been cut down by the army draft or drawn off by the high wages cur-rent
in outside employments. In the early future, detachments of conscien-tious
objectors will in all likelihood be sent to France to render forms
of service, agricultural or otherwise, not directly connected with the prose-cution
of military activities.
"RESPECTING SINCERE SCRUPLES
"In short, every effort is being made to respect the sincere scruples of
a small minority of our people, at the same time that their power to con-tribute
to the nation's efficiency is turned to good account. There is
unquestionably strong sentiment in many quarters against the granting
of immunity from military service to any group in our population, how-ever
small. But many objectors are not without the courage of their
convictions. They would resist compulsion to the end. We might im-prison
or shoot them. . . . On the other hand, a method which conserves
the man power of the nation, and accords to furloughed objectors a lot
that is endurable and serviceable, but in no sense pampered, will, it is
believed, commend itself to the common sense and practicability of the
American people."

141. IN TRAINING CAMP AND ON
BATTLEFIELD
11

142. IN TRAINING CAMP AND ON
BATTLEFIELD
EXPERIENCES OF AMERICAN YOUTH
THE test of human character is found in the hour of
severe trial. The strength of the sturdy oak is not tested
by the sunshine, the gentle rain, or the summer breeze; its
strength is measured in storm and tempest. These elements
of nature lead it to strengthen its hold upon mother earth,
and to send its roots deeper and deeper into the very
foundation upon which it stands. Similarly, temptation
and trial are designed of God to lead His children to
seek refuge in Him and to take hold of the strength which
He has promised them for such emergencies. He has
promised that when His children are brought before coun-cils
and rulers to answer for their faith, He will put words
into their mouths and strengthen them to answer for the
glory of His name. Luke 21 :12-15.
We are glad that our youth, when brought into test and
trial in camp and on battlefield, proved loyal to Christ and
His gospel. The Lord opened the door of deliverance to
them from many unexpected quarters. They found friends
among the army officers who recognized the principles for
which they stood. We are glad also that our boys, in
dealing with the difficult questions which confronted them,
recognized the value of the exercise of Christian courtesy
on their part. They were faithful in the duties assigned
them. They brought to their work a conscientiousness ex-ercised
only by the Christian. In many instances they made
themselves so useful and valuable that their commanding
officers were inclined to give to them special consideration.
This will appear as the chapter unfolds. The following
163

143. 164 IN TIME OF WAR
experiences of our American youth offer thrilling illuatra-tions
of God's care for His children :
GOD IS ABLE TO SAVE
It is interesting to recall the days of the World War
and the test of faith of Seventh-day Adventists called into
the United States army.
Orders issued to carry guns or work on the Sabbath,
being disobeyed, brought many of us before the higher
officers. Those who have never passed through such an
experience may not know the courage necessary to trust
quietly in God's word. And at such times the, ability to
speak well and express reasons clearly was a talent of
priceless value.
The fact once established that we were loyal citizens
and willing to work, so impressed those in authority that
we were granted the most wonderful favors. Surely we
trust in a God who is able to save. * * *
GOD HEARD AND ANSWERED
I was called to service in the summer of 1918 and taken
to Jefferson Barracks, Missouri. On examination I pre-sented
my noncombatant card, only to be laughed at and
to have it torn up and thrown into the wastebasket. I
went on and completed my examination and received my
uniform. Of course I then knew I was to enter service.
I offered up a silent prayer to God that things would turn
out for the best.
We were transferred to Texas. While en route there on
the train, volunteers were called for work in the dining car.
I volunteered. Some of the boys thought it foolish, but I
had a purpose in view. On reaching camp in Texas I was
taken to the company where I was to be located during
quarantine. My name was the only one called out for work
in the kitchen, while there were two or three in the crowd

144. IN TRAINING CAMP AND ON BATTLEFIELD 165
who had volunteered at the same time I had. Later, when
I was placed permanently, I was transferred as a cook, and
had been in the army only three weeks. Three of the cooks
in the company where I was placed had gone on A.W.O.L.,
that is, "Absent without leave," so I was placed in the
kitchen immediately.
I was happy to learn that the company commander was
a graduate of Sheyenne River Academy, and was very
friendly to Adventists. This made it easier for me. While
I had but little trouble, I recognized that many had much
to discourage them.
I let them know that I was willing to go to the front
and gather up the sick and wounded, thus showing them
that my convictions were not cowardice. This broke down
prejudice, if there was any.
My advice to young men of today is to secure a training
that will make them efficient in nursing the sick and
wounded.
I want to mention, also, that I never saw an Adventist
while in the army. I never had the privilege of seeing any
of our literature at any of the reading racks all the time I
was in the army. Our brethren and sisters living near
camps should keep plenty of reading matter there for the
boys to read. * * *
TREADING UNKNOWN PATHS
I had been a Sabbathkeeper about one year when called
into the army. My age then was twenty-nine years. It
was my conviction, as a member of another church, that
it would not be right for me to destroy human life. My
reasoning was from the ten commandments, and also it was
in my mind that if I were to take the life of another on the
battlefield, it could easily be that I could be killing one
who had lived with far greater victory over secret and open
sins than I had attained unto in my earlier years. There-

145. 166 IN TIME OF WAR
fore I could not think that God would appoint me to take
the lives, of others because of any great worthiness of my
own.
When the notice was given to me to appear at the county
seat for examination to determine whether I would be called
in the conscription, I wrote a letter to the officer in charge,
stating that I was ready and willing to be of service to my
country, but that it would be against my religious convic-tion
and conscience to bear arms for the purpose of taking
the lives of others.
Sometime after taking the physical examination I was
called into the camp for training. I was first enrolled with
the infantry. I made it known to the officers that I was a
Sabbathkeeper and was given exemption from engaging in
drill practice on the Sabbath days, but I appeared in the
lines for roll call in the morning and retreat in the evening.
I would not wish to state that I was a correct example of
the right way of Sabbathkeeping at all times.
I was in the first camp four weeks; then I was trans-ferred
to another camp several hundred miles away. In
this first camp I drilled. and trained in the infantry and
was given a board, as were most of the others of my com-pany,
from which we cut out wooden guns to use in
practice.
If I were in the army again, I hardly think that I would
practice with even a wooden gun, but I reasoned that as I
had been used to labor, continued exercise of some form
would be beneficial to me.
In the new camp to which I was transferred, I continued
to drill and practice with a wooden gun, but I was given
the Sabbaths off, and was privileged, with other young
men of like faith, to attend Sabbath school and church in
the near-by town.
After about a month I drilled for a while with a real
rifle, which I think probably showed a little weakness on

146. IN TRAINING CAMP AND ON BATTLEFIELD 167
my part, as I no doubt ought to have refused to practice
with a gun. There has to be a decision line somewhere,
and I had it in mind that if I were called to go on guard
duty in the camp, I would flatly refuse to carry a gun.
The test came, and I explained to the officer that I was
perfectly willing to do guard duty, but that I would not
carry a gun, as I would not use it on any one anyway. This
angered the officer, and he cursed about it and did not put
me on guard duty. He said that he was heartily ashamed to
have such a one as me in his company, and that he would
see to it that I was transferred to some other place as soon
as possible.
In a few days I was transferred to the noncombatant
company. In this company we had marching drill and
setting-up exercises. We received good treatment and were
supplied with the best of food, including a variety of trop-ical
fruits. This was a little better suited to those who had
adopted a strictly vegetarian diet. I had not yet read the
"Testimonies," and did not become a vegetarian until six
months after I left the army.
Those who understood nursing were given work in the
infirmaries, and some who understood bookkeeping were
given work in the supply depots and other divisions. I was
not qualified for either work, and was finally, after five and
one-half months in the last camp, given a temporary dis-charge
because of having acquired rheumatism. Eight
months later the war closed and I was not called back.
Those not of our faith told me that I ought not to use
so much meat. At this time all that I knew about health
reform was that I should not use pork. As I have already
written, I discontinued the use of flesh meat altogether as
soon as I read in the "Testimonies" that this was not best
suited for food. I have not been troubled at all with
rheumatism during these last seventeen years.

147. 168 IN TIME OF WAR
LEARNING BY EXPERIENCE
Just before my conversion at a Seventh-day Adventist
tent effort, I put in the question box the following: "Can
a man be a Christian and a soldier at the same time?" Two
years later I was to answer this question for myself by my
own experience.
I was in class A 1 of the draft. By occupation I was a
colporteur. Being called for examination, I determined to
do my best to pass, placing all my trust in God. The exam-ining
physician said, "You're a pretty good man, only your
heart is a little slow." While dressing, I handed my pros-pectus
to the county clerk and received his order for a
"Coming King."
Thursday, July 25, 1918, I was inducted into the serv-ice,
and arrived at Camp Funsten that evening, hoping
and praying I might be brought before the examination
board before Sabbath. On Friday morning we were called
out, but because of some mistake in the records the men
from my county were sent back to our barracks.
My prayers had not delivered me from being tested on
the very first Sabbath in the army. Now my earnest prayer
was, "Is it right or wrong to take the physical examination
on the Sabbath?" I was guided to a heading in my Morn-ing
Watch Calendar which read: "Do that much of the
Lord's will as is clear to you, and you shall know of the
doctrine." Not knowing the nature of the examination or
that it would be wrong to take it, I made no protest. After
our examinations we were sent to a detention camp half-way
between Camp Funsten and Fort Riley, arriving there
shortly before sunset.
And what a Sabbath! From morning until night I had
not heard the name of God mentioned, only in cursing;
and as for its being a day of rest, I had been through an or-deal
more tiring to body and mind than a hard day's labor
in Kansas harvest fields under a scorching sun. My only

148. IN TRAINING CAMP AND ON BATTLEFIELD 169
consolation was that I did it ignorantly (at first) ; and that
other Seventh-day Adventist young men at detention camp
had been through the same experience on Sabbath. Per-haps
being the only Seventh-day Adventist from my county
and being associated with some who took extreme positions,
made my lot worse than it would have been otherwise.
Aside from the many taunts hurled at us, which we were
able to take good-naturedly, we were not particularly tested
on the bearing of arms.
But the very next Sabbath brought another test on Sab-bath
observance. It was reported we were to be marched
down to Camp Funsten for some purpose or other; and so
we Seventh-day Adventists had a prayer and council meet-ing.
We appointed a delegate to see the captain. We were
given to understand they simply wanted to question us on
our conscientious convictions against bearing arms. We
decided, "If that is what they want, we can give a reason
for our faith on Sabbath as well as any other day." But
on arriving at Camp Funsten we were put through a psy-chological
test, and not one question was asked in regard
to our religious convictions. A tired and perplexed group
of Sabbathbreaking Sabbathkeepers returned to camp that
night. Among them was at least one with a firm resolve
that, whatever might come, by the grace of God he would
stand for Sabbath off from sunset to sunset.
Noncombatants were given their own choice of enlist-ing
in either the medical department or the quartermaster
department. I chose the medical, and on being transferred
to the base hospital at Fort Riley, I found that other Sev-enth-
day Adventists had prepared the way. Being ques-tioned
at headquarters office regarding my noncombatant
convictions, I stated I was a member of the Seventh-day
Adventist Church. The man in charge interrupted me by
saying to his recorder: "Oh, he's a Seventh-day Adventist;
he's all right."

149. 170 IN TIME OF WAR
I was assigned to Section "S," and on appearing before
the sergeant in charge, I requested Sabbath off from sunset
to sunset. He curtly replied: "You may have half the day
off, like I give my men who keep Sunday." I replied that
it was a matter of principle, with me, and if I worked half
the day I might as well work all the day, so far as Sabbath-keeping
was concerned. He showed his displeasure in
word and look, and my suggestion for working extra time
other days was at the time refused. He assigned me to duty
in a ward where venereal patients were being treated.
When Sabbath came, I simply did not report for duty.
I was sitting on my bunk studying my Sabbath school lesson
when a group of men entered, saying, "Where is that man
who won't work?" I explained my reason, to which they
replied, "You're in the army now; we don't keep any day
here." They took hold of me to carry me out, but I walked
along with them.
They put me in a blanket, tossing me high in the air,
stopping at intervals for breath and to inquire whether I
was ready to go to work. Never had the Lord seemed
nearer to me than while I was being tossed through the air
and allowed to drop until I could just feel the ground be-neath
without being hurt in the least. Had these six or
eight men wanted to and tried ever so hard to let me touch
the ground so gently, it would have been impossible for
them to cooperate to such an extent, for it seemed that if
angels had caught me in their arms I could not have landed
more gently.
When the men saw I would not yield, they took me to
the bathroom, stripped me, and put me under the cold
spray; and when I would not yield, they sent a man for a
bucket of ice water and poured it over me. Next they set
me on a bench and hung a cardboard on my chest with the
writing, "I'm yellow and won't work."
Just then the sergeant appeared at the head of the stairs,

150. IN TRAINING CAMP AND ON BATTLEFIELD 171
and looking down said : "What does all this mean? You
men are going to get yourselves and me into trouble over
this. Go get that man some dry clothes to put on." I
dressed just in time to meet with the boys for Sabbath
school down by the riverside. Seldom has my mind been
clearer than after this cool, invigorating treatment. So long
as I worked in that section, I had no more trouble over
Sabbathkeeping, though they did have me work overtime
on other days for a while.
I was next assigned duty as "Outside Police" and
"Kitchen Police," and the influenza epidemic found me
sweating over the big stewpots by day and sleeping in a tent
by night, having Sabbath off from sun to sun. I too caught
the "flu," but I never went off duty, as I much preferred
the sweating treatments in the kitchen and sleeping in a
tent, to the "flu" wards and the doctor's medicine. All
available buildings, even porches and hallways, were filled
with patients. Over Boo died of the "flu" in that hospital
alone, in six weeks.
Having partially recovered from the "flu," but with a
persistent cough still hanging on, I had just retired one
night when we were ordered "Outside," which we knew
meant night duty in the wards. Each of us had about
eighteen patients in the ward and half as many on the
porches to wait on all night, and we were too busy to sleep
on duty during the "flu" epidemic. I had feared a backset
on being in close contact with the sick, but instead my cough
left me the first night. As the night orderly did no cleaning
or unnecessary work, but only waited on the sick, I was on
duty every night in the week.
Being changed to another section and given work in
the operating room, I again had to take my stand for Sab-bath
off, as Saturday was their big day, while on Sunday
they attended only emergency cases. The sergeant in charge
at first would not listen to it, and said, "I'm a Methodist

151. 172 IN TIME OF WAR
and would like Sunday off, but only get half a day." I
replied that if he would stand for principle he would get
his day off. I stated my willingness to work overtime other
days, and when Sabbath came I simply did not report. For
a while I worked overtime other days, but soon he began
to caution me not to work so hard. I tried to do my work
right, and the other workers appreciated my lightening
their burdens. The sergeant soon rated me as surgical
assistant, which also increased my pay. At the time of
my discharge he was very friendly to me and to Seventh-day
Adventists as a people.
We found a few men who believed in being gentlemen,
even in the army, and these seemed to us like stars amid
the moral darkness. In the dining hall there was cursing
in place of blessing, as men made a dive for their favorite
dish when the whistle blew. Self, self always first, with
little regard for courtesy or manners, which reminds one
of the scripture which says that it is not good for man to
be alone, or away from the home influences of mothers,
wives, and sisters. In the sleeping quarters one kneels in
prayer while all around him are cursing and swearing
intermingled with smutty stories. And this atmosphere
surrounds one during all waking hours, and some one is
nearly always awake.
Perhaps I should make some mention of payday, which
often came on Sabbath. Should Sabbathkeepers sign the
pay roll on Sabbath? The majority did, because we were
told that unless we did we would have no pay. A few of
us did not, and received our pay in full a few days later,
without having to stand in line for hours waiting for it.
Space forbids going into details regarding diet; suffice
it to say that Uncle Sam is a liberal provider, but employs
no health-reform cooks. And I'm afraid we all need more
of the purpose Daniel had in his heart lest we defile our-selves
with the portion of the king's meat.

152. IN TRAINING CAMP AND ON BATTLEFIELD 173
These were some of the influences of an army hospital
at the home base. What must have been the conditions on
the battlefield to try men's souls? Certainly Christianity
does not encourage war; neither is army life conducive to
Christianity.
Instructions were given (see "Testimonies," Vol. I, pp.
361, 357, 270) in the time of the American Civil War, but
who will dare say that the World War was less "perplex-ing"
and less "opposed to every principle" of our faith
than the Civil War? And who can doubt that the next
war will be even more perplexing and more opposed to all
the principles of Christianity? How important, then, at
this time for God's people to ponder much over the real
meaning of these divine instructions as related not only to
the Civil War, but more especially to that last great con-flict
which is just before us!
Fathers and mothers, young men and young women,
let us "make no boast," but let us "feel deeply," "meditate
much," and let our "earnest prayers . . . go up to heaven
for wisdom to act and grace to endure." When
"War lifts his helmet to his brow;
0 God, protect Thy people now."
GOD GUIDES A YOUNG SABBATHKEEPER
I did not make any effort to secure a noncombatant
standing in the strict sense of the word, but I did secure
noncombatant work, and thus did not bear arms at any
time while I was in the service.
It was not from a standpoint of desiring noncombatant
work that I applied for clerical work, but rather because
I was qualified to do that particular kind of service and
there was much clerical work to be done in the army.
My first regular duty at clerical work was as personnel
clerk in an infantry regimental headquarters. Later I was

153. 174 IN TIME OF WAR
promoted to sergeant and given charge of the personnel
office. Although the infantry is a combatant organization,
I felt that the Lord had given me this kind of work as an
answer to prayer; so I stayed with this position, and did
not make any attempt to be transferred to a noncombatant
organization.
I secured Sabbath liberty.
Being caught in the first draft, I was not favored by
having arrangements already worked out for Sabbath ex-emption.
Therefore, I sought the Lord to guide me in
finding favor with my superior officers, so as to be in a
position to ask them for the Sabbath off. I noticed that
the first sergeant was working nights on service records
and other paper work, and many times the captain would
be working with him; so I reported to the company head-quarters
and offered my services after supper, which were
gratefully accepted. When Friday came, I asked the ser-geant
to relieve me from duty on the Sabbath, and explained
that the Sabbath began at sundown Friday and ended at
the same time Saturday, offering at the same time to help
in the office Saturday night if he needed me. The sergeant
told me that it would be all right, that I could just keep
away from the company quarters during duty time, so that
the other men would not wonder why I had special privi-lege.
My next step was to get permission to leave camp on
Saturday to attend church. The captain agreed with the
sergeant that I could have the day off, but there was no way
he could let me leave camp on Saturday. After a few
weeks, however, he told me to go on to church, and if the
military police caught me, I should call him on the phone,
and he would come in and get me. I used this special
privilege for several weeks before orders finally came
through from Washington, giving us Sabbath liberty.
No hard trials came to me, or at least I did not recog-nize
them as such. I stayed with the same regiment during

154. IN TRAINING CAMP AND ON BATTLEFIELD 175
the entire period of the war, went to France, and returned
with the same colonel as my chief. I always worked in the
office on Sunday and took care of the details for the other
men in the office on that day, thus giving them liberty from
Sunday work. In this way, I had no trouble about the
Sabbath, for there were always others willing to look after
my department on Sabbath.
It is my personal conviction that the Lord especially
blessed me and guided me through the period of the war.
I had been an Adventist only a few months, and had not
attended any of our schools, so my knowledge was limited;
but the Lord supplied that which was lacking.
I learned many valuable lessons during the war, and
one that I prize most was the valor demonstrated by our
American boys in action, especially those of the "Lost
Battalion," in the Argonne, many of whom were dear
friends of mine from our company. These experiences
have greatly strengthened my courage in standing firm in
the battle of the Lord.
If I were asked to advise our boys as to the way they
should conduct themselves in a similar time of war, it
would be summed up in one word, "Work." Make your-selves
so useful and practical around the camp that you
can gracefully ask for favors, such as the Sabbath off, and
fully expect to get them. Don't take the position that you
have rights; there are no such things as rights recognized
in the army, only as you earn them and win them by
popular favor. * * *
LETTER FROM W. H. BRANSON TO I. H. EVANS,
SEPTEMBER 2 8, 1917
I am sure you would like to have a little news regarding
our boys who are in these training camps. Our boys from
the Southern Junior College and some others from the
Georgia Conference arrived at Camp Gordon last Thurs-

155. 176 IN TIME OF WAR
day night, one week ago, about eleven o'clock. The next
morning they were assigned to the field artillery corps,
and began drilling at once. During the day, they went to
their various officers, and requested that they not be asked
to report for duty Sabbath morning, but were told that no
such liberty could be granted them. They carried the
matter to another officer higher up, and were again turned
down. Then they went to the captain (at least some of
them did), who was still higher up, and made the request
of him. He assured them that they must report for duty
the next morning, or be court-martialed and go to prison
for perhaps two years. The boys had a council over the
matter, and decided they would accept the prison life
rather than break the Sabbath. Accordingly, the next
morning they did not report for duty.
One of our young men from the Southern Junior Col-lege
was the first one found and arrested. They took him
to the head officer of the cantonment and preferred charges
against him for refusing to obey orders. This brought the
matter squarely up before this official, and he requested to
see some of the other boys. He asked why they had not
reported, and they told him it was because they could not
conscientiously perform work on the Sabbath. He asked
also if they were opposed to bearing arms, and they stated
that they were, though they had not been granted exemp-tion
from this by their local board for some reason that
they did not understand. He ordered the underofficers to
release the one under arrest, and said, "Let the boys have
their Sabbaths until I can take the matter up with the
officials at Washington and see what ought to be done."
So the boys feel that they have won a victory so far, and
that the ground that they have gained will help them later
on, when instructions come from Washington.
The next day, the captain under whom —, formerly
our bookkeeper and stenographer at the Southern Junior

156. IN TRAINING CAMP AND ON BATTLEFIELD 177
College, is serving, called him into his office and asked
him if it was true that he understood stenography and
bookkeeping. When told that he did, the captain said,
"How would you like to work for me?" Brother
assured him that that would be very agreeable to him, and
with that he was dismissed from the room. He feels quite
sure that he will get this work from the captain, and that
some of our other young men will be given work of this
nature, so that they will not have to bear arms. It is
certainly refreshing to know that our young men are stand-ing
so loyally for the principles of the truth in these serious
times, and are willing to suffer anything that they may not
disobey the law of God.
One of our Georgia boys has been assigned to the bakers'
corps, and he heard the other day that the bakers would be
shipped to France in less than two months, as they are very
short of that kind of help over there. So you see he faces
a trip through the submarine zone in the very near future
if this information is correct.
TRUE UNDER RIDICULE
Early in June, 1917, I tried to enlist, but was refused
because of a weak heart. On my way home I got off at
the wrong trolley stop in a heavy rain. Seeing a brightly
lighted tent a short distance away, I made a rush for that.
I was welcomed, and was greatly astonished at what I
heard. I went back every night possible, and thus became
a Seventh-day Adventist. Less than three months from the
time I heard the truth and was baptized, I was drafted
and sent to camp. There I spent twenty-one months, all
but six weeks of which time I was in the medical depart-ment.
I received an honorable discharge with excellent
rating.
I felt the abiding blessing of God through experiences
that at the time seemed to place me in the very valley of
12

157. 178 IN TIME OF WAR
despair. On the first Friday I respectfully applied to my
captain for freedom from drill on Sabbath, stating that I
was a Seventh-day Adventist. I explained my belief, vol-unteering
to work all day Sunday. My request was curtly
refused. I was ridiculed, laughed at for my "Jewish no-tions,"
and dismissed with the warning to report for drill
Saturday, the same as any other day.
Sabbath morning I stepped out of rank, and after again
explaining the truth and my position, refused to drill,
whereupon I was warned against my "gross misbehavior."
I was told that I was liable to court-martial, and that the
firing squad might finish me if I still refused to drill. But
with God's help I remained firm. Finally I was made to
sit on a rock and watch the squads practice while the com-mander
helped the men think up many ways of making
me appear ridiculous.
The following two Sabbaths were spent in much the
same manner. Meanwhile I was often called before offi-cers,
high and low, appealed to, ridiculed, and threatened.
When I still held to the Sabbath, I was ordered to remain
in my barracks from sundown Friday till sundown Sabbath.
One evening a minor official, returning intoxicated, walked
up to me and without warning knocked me down. Others
who had openly laughed at me, including the captain,
came to my rescue.
At the end of six weeks I received a card from the
Adjutant General's office, entitling me to noncombatant
service. I was immediately transferred to the field hospital
on a special case. That completed, I was transferred to
base hospital, in the typhoid-fever ward. I was soon pro-moted
to be ward master. In this position I arranged my
own time, and had every Sabbath afternoon free from duty.
Up to this time I had thought I was the only Seventh-day
Adventist in camp, but was informed by the local elder
that there were seven others. Afterward we often had

158. IN TRAINING CAMP AND ON BATTLEFIELD 179
Sabbath school in a quiet spot in the woods. This was
thoroughly enjoyed by all. I was able to distribute a great
number of tracts, small books, and some of our large
subscription books.
In the influenza epidemic, than which no battle front
could be worse, with death and the fear of death on all
sides, all self-interest was lost in the heroic effort to save
the dying. This must have convinced my associates that
I was not "just another slacker," for I was cited for the
sergeancy. This I felt compelled to refuse, much to the
astonishment of my superiors. I was picked for overseas
duty. Here again I thought I saw more trials ahead, as
the training for this special duty was not compatible with
Sabbath leave. But the Lord knows how to save those
who rest their cases with Him, for before the detachment
could be formed, the Armistice was signed, and the war
was over. * *
FINDING GOD ON THE BATTLEFIELD*
This is the story of a young man, brought up a Seventh-day
Adventist, who had wandered far from the teachings
of his childhood, and who sought and found the Lord in
a time of peril on the fields of France. This young broth-er's
testimony will be read with interest by parcnts called
upon to yield sons to military service.
No Christian parent would choose for his son the un-spiritual
influences one may meet in camp life; but we
may find consolation in the fact that the Lord's arm is not
shortened, and that He is with the dear ones to help and
to save even amid the life of the camp and field. Provi-dence
has of ttimes followed wandering feet over the strang-est
paths, and turned the roughest of roads into a way to
God. So it turned in this case, of which we learn through
Brother —, of —.
*W. A. Spicer, in Review and Herald, September 20, 107.

159. 180 IN TIME OF WAR
His nephew, he says, lost a mother's care in early years,
and was brought up by a grandmother, a devoted member
of our church. Through Sabbath school and church in-fluences,
his young heart felt the conviction of the truth.
But the father, who had been with us, forsook the church,
and the youth passed out into the world and beyond the
influence of believing relatives. Years passed, and it seems
even the father knew nothing of the son's whereabouts until
he saw his name in the list of the wounded in the Battle of
the Somme, and by cable assured himself of his identity.
Later, from a hospital in England, the young man wrote
to his aunt, Sister , telling of efforts to communicate
with his people early in the war, in which he had enlisted,
—efforts that failed, as the family had moved and his let-ters
were returned to him. Now he told of the conviction of
the truths of his boyhood teaching that came back to him
in a time of peril. We quote a few paragraphs from his
letter, as follows :
"When a person can hear about a dozen of the big shells
turning down in their flight through the air, believe me,
one learns to pray, and does it quick; and all of us, no matter
how much we may have strayed, can't help but remember
those early prayers we learned at our mother's knee (grand-mother's
in my case), and those early teachings of Christ
and His love for us, His strayed and lost sheep."
He writes of volunteering in a crisis to carry a message
across the open country:
"I think God prompted me to say, 'I'll take it through.'
I was just a new man then, and the major looked surprised,
but a new hope dawned in his eyes. He jerked out his
fountain pen, wrote the message, and said, 'Go to it, man,
and if you get through, we will all owe our lives to you.'
I crawled out at the back of our little shell-hole trench and
started; the bullets began to whiz, and I ran faster. Then

160. IN TRAINING CAMP AND ON BATTLEFIELD 181
the artillery on Bapaume Ridge opened up on me with
18 p'dr high explosives and shrapnel.
"I had always been very self-satisfied and self-confident
before that, but I began to realize then how really little
and insignificant I was. I went into a big shell hole, and
lay down, sobbing because I knew I couldn't go on and
couldn't go back. Then I began to think, and my lips
seemed automatically to frame the words, 'Our Father who
art in heaven,' and then the Lord's prayer followed, and
then I turned loose and prayed as I don't think a man has
ever prayed before or since; and when I finished I had
promised God to return to His fold once more if He would
show me that He really was what I had been taught, by
taking me through safely to the deep dugout occupied by
battalion headquarters, for I knew no human power could
do it.
"When I left the shell hole, I started to run and dodge
the same as before, but something seemed to tell me that
there was no use running, that I was safe; and I walked the
last five hundred yards just to see, and men say I came
walking in as cool as a cucumber, with an artillery barrage
playing around me that would have stopped the best in-fantry
battalion on earth. The colonel congratulated me,
and said it was the coolest piece of work that he had ever
seen done; but I was so busy being glad that there was a
God, a just God, a humane God, and that He knew that
even I was on this earth, that I didn't pay much attention
to them. . . .
"When we left the Somme, we went to a quiet part of
the line to rest, and my old blue, despondent, murderous,
homesick spells started to come on again. I had usually
deadened these with all the 'booze' I could pour into me,
but I had promised I wouldn't any more, in that shell-hole
church of mine; so I couldn't do it now. A little voice
seemed to say, 'Pray about it, pray about it,' but I would

161. 182 IN TIME OF WAR
answer back, 'I can't ask God to stop and untangle my
personal affairs for me.' But the little voice said, 'Try it,
and keep it up.' I did try it once and was satisfied, for I
knew then that I should find you some day, but thought it
would be after the end of the war, and here after only a
short month or two, papa's cable came, and I didn't forget
to thank Him either.
"When I first came to the hospital, the pain in my arm
was intense. I stood it as long as I could; then I called
on Him for help. The doctor operated next day and took
out a piece of bone, and I've felt practically no pain since.
I think He sent me to France in the first place to find Him,
and has delighted in showering His gifts on His returned
son ever since, and I'm so glad."
This is a testimony that the Lord does not forget the
wanderers from the old Sabbath school and church homes,
and is ever within call; yes, more than that, is watching
and calling to the careless heart to remember and repent
and turn to Him.
This letter is indeed a human document with a lesson
of encouragement for such a time as this.
THE POWER OF THE MESSAGE*
The following is the report of a talk by Elder A. G.
Daniells at a young people's gathering in America after
his visit to France in the prewar times. In the days of
peace, however, military conscription laid its hand upon
every youth as he reached the prescribed age of service.
Elder Daniells said :
"When I was over in France last summer, attending the
camp meeting, I saw coming on the campground a French
soldier boy about twenty-two years old. I said, 'There is
a soldier. Is he a Sabbathkeeper?'
" 'Yes,' was the reply, 'and I want you to have a talk
* "Youthful Witnesses," pp. 2o7-2 z 1.

162. IN TRAINING CAMP AND ON BATTLEFIELD 183
with him and learn the experience he has gone through.'
"So I got a stenographer, and called in Brother B.
He told me this story:
"He had been the secretary and stenographer to the
president of the Latin Union Conference; and when he
came of age, he was called into the service—the army.
Every one in France had to spend three years in the army.
Brother B. answered the call—there was no way out of it.
When he was called in by the captain to receive his in-structions,
he ventured to tell the captain that he was a
Sabbathkeeper, and to ask if his work could not be ar-ranged
somehow so that he could keep the Sabbath.
"The captain flew into a terrible passion, and jumped
to his feet, exclaiming, 'Are you a fool? Do you think
you are going to run the French army and boss the lot of
us?' He struck the desk a terrible blow, and said: 'Don't
let us have any more such nonsense from you. You are
going to obey orders, like any of the rest of us, and we
will teach you that you are not going to run the affairs of
the army.'
"Brother B. said: 'I don't wish to dictate to the army.
That isn't it. And I don't think I am a fool, either. I tell
you plainly, I do this from a conscientious standpoint. I
fear God, and believe the Bible, and am trying to live a
Christian life; and. I feel that it is my duty to obey that
commandment of God.'
"The captain tried to show him that there was nothing
in that; that when it came to the requirements of the army,
a man had to obey them above everything else.
"The young man replied: 'I can't do that in dis-obedience
to God.'
"The commander told him to stop, and go back to his
barracks, and obey the orders and regulations of the army.
He said: 'If you don't do that,—if you venture to disobey,
—we will send you to the fortress.'

163. 184 IN TIME OF WAR
"Brother B. replied: 'Then I shall have to go, Captain.'
" 'Well,' the officer remarked, 'you will only want to
go once.'
"But our brother said: 'Captain, we might as well
understand this thing now. I shall go to the fortress until
I go to my death before I will work on the Sabbath. You
may as well know, when you start in, that it isn't imprison-ment
in the fortress for one week, or one month, but for
the rest of my life. That is where I stand.'
"Then the captain declared: 'I will draft you off into
the African fortresses. I will send you to the worst climate
in Africa, and with the scum of the French army—with
the worst lot of rascals we have.'
" 'Very well,' the young man said, 'I can go there, but
I cannot work on the Sabbath and disobey my God.'
"The captain drove him out, and said, 'You will report
Saturday for duty.' But Sabbath morning B. took his
Bible and went off through the woods, and stayed there
all day, and read the Bible and prayed to God; and he
settled it with the Lord. He went over the experience of
death in the fortress and down in the African jungles, and
he faced it all, and took his stand to live for God, no matter
what the consequences might be.
"He expected to be summoned before the captain Sun-day
morning, but he wasn't. Monday morning the captain
called for him, and said, 'You were not on duty Saturday.'
"He replied, `No, I was not.'
"The captain wanted to know where he was and what
he was doing, and he told him. The captain was furious,
and he said, 'Now I am going to take you to the higher
officer, and he will give you your sentence.' So he led this
young man in, and reported to the higher officer.
"This officer looked at him kindly. 'Well,' he said, 'my
man, what's the matter?' Brother B. explained to him about
the Sabbath. The officer listened, and then said, `Do you

164. IN TRAINING CAMP AND ON BATTLEFIELD 185
think you can't do any work whatever on the Sabbath,
on Saturday?'
"He said, `No.'
" 'Well,' he said, `do you think that the French govern-ment
can surrender to your whims?'
"He answered: 'I don't know what they can do. I only
know what I cannot do—I cannot work on the Sabbath
day.'
"After some conversation, the commander stepped out
with the captain, and the young man remained in the room,
and he prayed to the Lord to move on their hearts, that the
right thing might be done. After a bit, the captain came
back, but the commander went away. The captain asked,
`Well, how do you feel just now since seeing the officer?'
"He answered, 'I feel just the same.'
" 'You do not intend to do any work on Saturday?'
" 'No.'
" 'You say you were a stenographer and secretary before
you came here, and you can do that work now?'
" 'Yes, if I have a chance.'
"Then the captain asked, 'How would you like to be
my stenographer and secretary?'
" 'Why,' he said, 'Captain, I would like it fine, only no
work on the Sabbath.'
" 'Very well,' he said, 'that's taken for granted now.'
And he made that boy his secretary, and gave him the Sab-bath
from sundown Friday until sundown Saturday night.
"He had been there a full year, and his two weeks'
holiday was to come in connection with our camp meeting;
but as it was to begin on Friday, just as our meeting was
about to close, he would get only one Sabbath, the meetings
closing on Sunday. He had his work all finished; so he
went to the captain and told him about the camp meeting,
and asked him if he would be willing to let him leave early,
and cut the time off the other end of his vacation. He said:

165. 186 IN TIME OF WAR
`Captain, I would stay up all night tonight, and all night
tomorrow night, and do everything necessary, if you would
let me go.'
"The captain said: 'I haven't anything to do now, and
you have everything finished; so you can go now.'
"Brother B. said: 'Very well, Captain. I will come
back as soon as it is over.'
"But the captain replied, 'Your regular time closes
Saturday, and you are no good Saturday, and I don't want
to be fussing around here Sunday; so you needn't come back
until Monday.' There he was, with the full time of his
holiday and eight days over.
"His story was a revelation to me of splendid Christian
heroism, of real, firm, definite loyalty to God. Just a
French boy, only twenty-two years old, and he would have
died in the fortress or in the jungles of Africa rather than
work on the Sabbath.
"How I wish every young man and every young woman
in our ranks in the United States had that fixedness of pur-pose,
that loyalty, that conscience, that devotion to God!
I see some going away from the truth, away from God,
for the merest baubles, for the allurements of the world,
picture shows and dress, and some for money, losing heaven
for these trifles. But out in some of these lands we have
men and women enduring all kinds of persecution for the
cause of Christ."
MAN PROPOSES, GOD DISPOSES
Our introduction to military life was a speech by the
commandant, as follows:
"You are no longer private citizens, but soldiers of your
country in a state of war, and your first and only duty is to
instantly, unhesitatingly obey orders. It is not your re-sponsibility
what the consequences are, as long as you are
carrying out an order. For instance, if a superior officer

166. IN TRAINING CAMP AND ON BATTLEFIELD 187
commands you to shoot a man, your only duty is immediate
obedience, and you have no responsibility for the conse-quences.
The liability rests entirely with the officer."
We soon decided that from a moral standpoint, re-sponsibility
for one's acts could not be thus delegated to
any other individual in this world, and made application
for transfer from the coast artillery to the medical service,
pointing out the section and paragraph in the President's
executive order, and the exact wording of the affidavit and
procedure for securing it, giving them time to verify every
detail. In the meantime a special court was created, and
every one who claimed exemption from bearing arms was
summoned to appear before the court to answer for his
convictions. After every effort had been put forth to
change our purpose, each one was called individually be-fore
the commanding officer to take his stand.
I remember the final arguments of my officer. He said:
"Young man, do you realize what you are asking? You
are now in the coast artillery, which so far in this war has
had the least casualties of any service, and ask for a transfer
to the medical corps, which is next to the most dangerous
service in the army. Wherever any one is shot, there is
where the medical men are sent. Whenever there is any
contagious disease, it is the medical men who are exposed,"
etc.
I assured him I was, aware of the exact situation, and
gave him the exact figures, showing the machine gunners
on outpost had the highest mortality rate and the medical
men next, while coast artillery was twelfth on the list, or
near the bottom, but that the principle involved in being in
a service which destroys human life, was of greater conse-quence
to us than any personal advantage.
A few days later the whole regiment was called out for
rifle drill, and the names of only the two Seventh-day Ad-ventists
were read off, and the order was given that these

167. 188 IN TIME OF WAR
two men should fall out to the rear. There a sergeant in-formed
us that we should return to barracks, and the rest
of the regiment passed the day at heavy rifle drill in the
sweltering sun. Some weeks later the printed forms ar-rived,
transferring us to the medical service. Many non-combatants
belonging to other denominations came to us
for help in securing exemption, but they could not get cer-tification
for exemption. We helped these with suggestions
that they apply for work as cooks or bakers, or in other
occupations which gave them a certain degree of immunity.
When it came to requesting Sabbath off, however, we
had no provisions on which to base our claim, and were
entirely at the mercy of each officer in charge. For ex-ample,
the fourth time I had been transferred to a new
set of officers, I had the same struggle to go through again.
When I approached the major, who was our chief surgeon,
he reminded me I had no right to present anything direct
to a superior officer. I explained I had taken the matter
to the corporal, was referred to the sergeant, then to the top
sergeant, the lieutenant, and then to the captain who had
referred me to the major. In response to my request he
said he would have to take that up with the War Depart-ment.
Weeks went by and I had to get a special pass for each
Sabbath while the question was pending. When the order
arrived, the major called me to the office and read every
word impressively: " 'As a soldier this man will do his
duty like the rest.' Now this is my order direct from the
War Department at Washington, and it is my duty as an
army officer to see that it is carried out," he added.
"I am very sorry, Major, but I cannot do it," I re-sponded,
which started him on an impatient tirade of
threats, warnings, and rehearsal of the consequences. He
said that all these months we had heard read every other
week the general orders, that refusing to obey orders in

168. IN TRAINING CAMP AND ON BATTLEFIELD 189
time of war meant being shot at sunrise, etc. A youth two
thousand miles from home, and alone against the entire
military force of a large nation, feels very small indeed.
The odds seem all against him. Wednesday evening I
secured a pass to attend prayer meeting in San Francisco,
where I knew there would be present a higher source of
power than any earthly nation. I spoke of the special order
of the War Department, and the brethren made it a subject
of prayer that a way out might be found.
Thursday morning I felt impressed to go to the office,
and when the top sergeant saw me coming, he asked if I
would do him a favor. He said, "All the orderlies are
gone, and I cannot find any one to take a special message
to the major at Fort Scott." Immediately it flashed into
my mind that this officer was the man who ranked our
chief surgeon. This message to deliver to him personally,
which I had in my hand, was the only thing I knew of that
would take me past the guards and all other obstacles
directly to hint
On delivering the message, I saluted and asked the
privilege of mentioning a personal matter. He granted
this, and I explained my wishes, but did not feel impressed
that it was my duty to inform him about the special order
from Washington, as it really was his duty to know about
such things. Since this was a different camp, it had prob-ably
not come through his office. I said I did not desire
any personal advantage, but would do duty Saturday night
and all day Sunday instead, when most of the other soldiers
wanted to get off.
The major granted my request. When my officer got
this order, he called me again and read it to me, but re-minded
me that it was good only while we were under his
jurisdiction, and that we were soon going to France, and
after this I would have to forget about my religious
nonsense.

169. 190 IN TIME OF WAR
About this time the General Conference of 1918 met
at San Francisco, and Elder E. E. Andross went to see the
military authorities about our exemption from military
duty on Sabbath. When this order was issued, some came
to the officers and asked why special privileges were given
the Seventh-day Adventists, while when other boys' turn
came to do duty on Sunday, they could not get exemption.
The officers asked if these boys, had they to choose between
doing duty on Sunday or facing the firing squad, would
choose rather to be shot. They said they did not think so.
The officers explained that that was the difference between
them and Seventh-day Adventist soldiers. By this time,
however, we left for France, and from then on it was one
continual struggle to get a chance to be off duty by special
arrangements.
In France the top sergeant asked me to take charge of
the office work, explaining that he could not find another
man in the regiment on whom he could depend not to get
drunk, and that others were so unreliable from so much
cigarette smoking and dissipation that the patients were
left to suffer the consequences. I took down all the doctor's
prescriptions, saw that each patient got the right medicine
or care, or was sent to the hospital when necessary, and made
out the reports to headquarters, which gave me an inde-pendent
position, so I could arrange my own work during
the week, and have only the necessities to arrange Sabbath
morning. I was also not subject to the orders of officers
with the danger of having to refuse on Sabbath. It took
about an hour in the morning to see that all patients had
their routine arranged for, and then I was free all day
Sabbath. It was the only post in the company which gave
this freedom.
On the front lines during the Battle of Saint-Mihiel
the sergeant came to me and told me that I was scheduled
to go to the front the first night, but I had the right to ask

170. IN TRAINING CAMP AND ON BATTLEFIELD 191
to stay at regimental headquarters on account of doing the
office work. At once I thought of the probable conse-quences
of being directly under the chief surgeon, who
could take advantage of the emergency existing in the war
zone. The strain and many encounters during the pre-ceding
year made me feel the front lines would be a relief,
so I told him I would go wherever he told me to, and did
not want to make any choice myself. For two months we
were continually in the battle areas of Saint-Mihiel, Ver-dun,
Meuse-Argonne, and Champagne.
On the front lines, officers as well as men are more
considerate of others, from a feeling of a common fate
awaiting all. Any moment one's own life may depend on
the willingness of any one of his comrades to even risk his
life for him in some precarious situation or when he is
wounded. Officers and men would grant a little favor to
win favor, and so I found many willing to exchange places
with me on, Sabbath, and I could take my Bible and John-son's
"Bible Textbook" and find a more secluded spot back
of the lines in the Argonne Forest for ,s tudy and meditation.
After the war I was appointed as chauffeur for the chief
surgeon. He gave me orders to have the car always in
readiness any hour, night and day, and that I was respon-sible
for the care of the car or anything that happened to it.
I tried to make arrangement with him for some one else to
drive on Sabbath. He angrily responded that these orders
meant Saturday and every day. "In case of an emergency
or some one's needing medical help, I could go," I ex-plained.
One Sabbath I was asked to come to the office to take
the major to a village about fifteen miles away. I ascer-tained
at the office that a call had come for the doctor that
morning because sixteen or more men were seriously ill
and no doctor was available, and in such an emergency I
felt free to drive. The officer got into the front seat with

171. 192 IN TIME OF WAR
me, which was unusual, and we had not gone far till he
remarked that he thought I would have got rid of all that
religious nonsense by this time. The discussion on the trip
ended with his threatening to get all that nonsense out of
my head before he got through with me.
He appointed an assistant driver, and had him drive all
that week. If I should be asked to drive the next Sabbath,
the circumstance would be different. The rest of the men
in the regiment sensed the plot, and began asking if I was
going to drive for the major next Saturday. Not even the
colonel of the regiment ranked above the chief medical
officer; so I had no avenue of appeal above him and no
one of like faith to counsel with.
I was assailed with doubts as to whether one should
precipitate trouble and be confined to overseas camps, when
probably only a few weeks more would find us back in
America and free again, but thoughts of the faithful three
and Daniel brought strength to go through the ordeal
again. Second Samuel 22 :3 came to mind: "The God of my
rock; in Him will I trust: He is . . . my high tower, and
my refuge, my Saviour; Thou savest me from violence."
Vignory, France, where we were quartered, had a high
precipice, with fortifications and ancient towers, just a
little distance back of our house, where I found a secluded
spot for meditation and reading of appropriate verses like
the above.
Sabbath morning a young man came up to our ward
and asked for my key to the car. "Are you going for a
drive?" I asked.
"Yes, Lieutenant Kelsey is here with a special order
direct from General Pershing, to bring this car down to
Chaumont this morning," he explained.
A few minutes later I passed by the office and heard
the chief surgeon say to the top sergeant:
"So they took the car away from us, did they?"

172. IN TRAINING CAMP AND ON BATTLEFIELD 193
"Yes, sir. Just a few minutes ago they came with a
special order from General Pershing, directing that the
car should be brought to Chaumont this morning," he
explained.
"What shall we do about getting around for the medical
calls?" the major inquired.
Immediately I realized that deliverance had been sent
again, and that God overrules in the affairs of men, and
even causes the mighty to serve His purposes, sometimes
without their knowing it. At times we have to go through
the experience of Abraham, who was not called upon to go
through the ordeal of offering his son, after he had shown
a willingness to obey. To a comrade with whom I had
arranged to take back word to relatives in America about
the details I related to him, I remarked, when deliverance
had come: "Well, there is a God who has charge of
things yet." * *
CONSIDERATELY TREATED
Previous to the draft call I was employed by the St.
Helena Sanitarium in California. Several of us Seventh-day
Adventist boys wondered what course was best to fol-low:
enlist or wait for the draft. Most of us waited for
the draft.
My examining board furnished me, upon request, a
card exempting me from combatant service. On arriving
at the camp, I presented this card to the first sergeant.
It was Sabbath morning when we arrived at Camp
Kearney. After the unavoidable and necessary work of
getting settled into our tents, we Seventh-day Adventist
boys went quietly to the Y.M.C.A. tent, where we kept the
Sabbath quietly, undisturbed. We spent the Sabbath in
that way while we were under quarantine, or sometimes as
opportunity afforded we met for prayer and consultation
just outside the camp.
18

173. 194 IN TIME OF WAR
After quarantine days, we were placed in various or-ganizations
throughout the camp : some in office work,
some in the hospital and infirmaries, some in the quarter-master
corps. I was selected as a teacher to instruct a
class of Mexicans.
While under quarantine we were in the provisional
camp. When this period was over, we were called out on
the parade grounds. Here selection was made, and if the
noncombatant had made clear to the officials his position,
he was sent to a post to do noncombatant service. How-ever,
in some cases our boys were sent to combatant organ-izations,
and they underwent some difficulty to free them-selves.
Some of our ministers and workers visited the
camp at times and gave us some real help.
Some of our boys were held to their assigned duty, but
the majority were transferred to one company of the De-velopment
Battalion. Some underwent severe experiences,
and were sent to the stockade for days and suffered ridicule
and persecution before they were released.
As for me, I fared well while teaching, until an order
came through forbidding all noncombatants to teach. I
was then sent back to drill with the other Seventh-day
Adventist boys.
One day the lieutenant was drilling us, and after putting
us through some heavy drill wherein he used more or less
abusive language, he brought us to a halt. He asked a
question: "How is it that you boys show no offense when
you are spoken to so harshly?" We informed him that it
was only a part of our religion.
For a time we stood inspection on Sabbath, but one
Sabbath morning after inspection we were ordered out to
drill. We were already in formation, and dared not break
ranks. After we reached the drill field, we were ordered
to salute as a practice. One of the boys at least refused
to salute, and was promptly reported to the captain. "Do

174. IN TRAINING CAMP AND ON BATTLEFIELD 195
you refuse to salute?" asked the captain. Our boy answered,
"No, sir." "Well, salute then," demanded the captain.
Our boy saluted. "What is the matter then?" the captain
inquired. He was politely informed, "I refuse to drill on
Saturday." Immediately the captain ordered all Seventh-day
Adventist boys to leave the field.
After that, on Sabbath morning we repaired to a se-cluded
spot in the sagebrush for Sabbath school until we
were released from camp by the President's order, from
sundown on Friday until sundown on Saturday, unless for
some special reason we were held in camp.
One Sabbath in the fall we were ordered to move with the
whole battalion. We met and had prayer the evening before,
and felt that we could not conscientiously move. Early in
the morning the major met us at the head of the company
street. The captain or any of his staff would not undertake
to order us. They knew it wouldn't work. The major came
close to us with bowed head and did not look up once.
He said, "I'm not going to order you boys to move today.
I'm not going to even ask for volunteers. What your action
will be, will be shown after I finish speaking. It is well
for all of us to move together when we are ordered, and
it is well for you boys to move along with us." This was
the tenor of his speech. We stayed in our tents that day,
with the exception of our worship in the sagebrush, and
did not move until after sundown.
One of our number, however, started to move. He was
in the act of carrying his straw tick to the emptying place,
when accosted by a corporal. "Where are you going?"
sounded the corporal. He was answered by, "Going to
empty my tick." "No, you aren't; go back to your tent,"
the officer ordered. "The Adventist boys are not moving
today."
There came a day when rifles were issued. We decided
not to take them until the captain said we would not be

175. 196 IN TIME OF WAR
asked to take them out of our tents. We were to keep them
clean, along with our other equipment, and were never
asked to drill with them.
After the officers became acquainted with us, we were
well respected and considerately treated. Whenever there
was special duty to perform, we were always quick to
respond.
The Lord blessed and helped us. And I think I am
safe in saying we came out stronger and better Christians.
There were about forty Seventh-day Adventist boys in
Camp Kearney. Some are in the mission fields now and
in various other places in our work. * * *
SECURED EXEMPTION WITHOUT DIFFICULTY
I was exempt from bearing arms. Just before being
inducted into the service I applied for a certificate of non-combatancy,
which was granted at the local county seat
where I had been examined for physical fitness. This
noncombatant card was signed by President Wilson. I
remember it was only after repeated requests that it was
granted.
Upon arrival at the receiving station (Camp Custer,
Michigan) I presented my certificate of noncombatancy
and was automatically routed to a barracks exclusively for
noncombatants, with about .16o other men of some fifteen
different religious persuasions, but all of whom were con-scientious
objectors.
At the close of the first two weeks in camp, during
which time we were in quarantine, we were given our
choice of joining one of three different detachments—the
ambulance corps, the hospital corps, or the quartermaster
corps. I chose the quartermaster corps.
I was able, without any difficulty whatever, to secure
exemption from work on the Sabbath. The possession of

176. IN TRAINING CAMP AND ON BATTLEFIELD 197
the noncombatant card, denoting a conscientious objector,
was a great help in securing this exemption. The first
Friday afternoon, in company with another Adventist young
man (an Emmanuel Missionary College schoolmate), I
went to the sergeant in charge, presented the noncombatant
card, and explained that it was contrary to our religious
scruples to work on Sabbath, and asked if we might not be
allowed to work Sundays instead, thus relieving others who
might wish Sundays off. This request was readily acceded
to, and thereafter we were given week-end passes on Friday
afternoon which were good until Sunday morning. This
enabled the forty or more Seventh-day Adventist soldiers
in Camp Custer to attend Sabbath services regularly at the
Battle Creek Tabernacle.
I did not pass through any trying experiences, though
I was in the service a little over one year. I might say,
however, that previous to the President's proclamation in
favor of the conscientious objectors, and the issuing of the
certificate of noncombatancy, several Adventist boys in
Camp Custer experienced serious difficulties. Some were
thrown into guardhouses and others severely beaten because
they refused to work on Sabbath.
I have always felt that the Lord worked for us in a
special manner through all those experiences, impressing
the minds of the military officials to make decisions favor-able
to us. During the six weeks the entire camp was under
quarantine because of the influenza epidemic, we were
granted the use of the Y.M.C.A. auditorium for Sabbath
services and Wednesday evening prayer meetings. There
happened to be one minister in the group ; so we had the
privilege of listening to weekly sermons as well as meeting
together for study of the Sabbath school lessons.
In one of the barracks where I spent some time, there
was a piano. As there were several Seventh-day Adventist
boys in the barracks, we used to have a song service on

177. 198 IN TIME OF WAR
Friday evenings, at which a number of non-Adventists
joined us in singing hymns. Thus we made many friends,
and though we were distinguished from the others in not
joining their card games, gambling, smoking, objectionable
language, etc., I believe our witnessing for the truth in
those days has not been without its effect, even on some of
the hardened characters of World War days.
* *
DIVINE INTERVENTION
When the call came to appear before the local board of
Huntington, West Virginia, I immediately filed request to
be exempt from bearing arms, asking for noncombatant
service. Within a short time the desired exemption card
was received, and the day came to take the train for
Columbus, Ohio, concentration camp for our district.
In those days the General Conference had no definite
policy outlined for young men of military age. When I
wrote in, asking for counsel, the brethren kindly advised
me that each should seek God for guidance at every turn.
We had been informed, however, to fill out the application
blank for exemption from bearing arms. When I arrived
at Columbus, I presented my card to an officer and asked
his advice as to what to do, and was informed that such
matters could be taken care of at the next camp. This
was a great error, as I was soon to learn. What should have
been done was to settle the matter right there in the first
camp before being assigned to a combatant unit. I should
have gone to the proper authority and pressed my case
right away.
Soon we were aboard the troop train and bound for a
training camp in Texas. During my stay at this camp,
I never saw an Adventist soldier among the many thousands
who came and went. After several weeks, however, I got
a letter from our worker in Houston, with the address of a

178. IN TRAINING CAMP AND ON BATTLEFIELD 199
sister in this town, and it was with great joy that we met
from Sabbath to Sabbath to study our lesson.
I must now tell how I got the Sabbath off, and also free-dom
from combatant military service. It was indeed a se-vere
test, and as I recall the experiences, I see that only God
could have brought me through victorious. We had been
in camp for nearly a week, and the Sabbath was drawing
near. Different duties were being assigned to us daily,
and I knew it would be necessary to meet the commanding
officer of my troop if I was to get the Sabbath off. Much
prayer had been offered during the week, and it strength-ened
me for the ordeal. This officer whom I was to meet
did not impress me as being very kind, often speaking very
roughly to the men, which I later learned was mere mili-tary
style. And there was no human friend to confide in
during those hours of trial that were to come.
Late that Friday afternoon I made my way to the first
tent in the long row, where the commanding officer stayed.
The captain was seated at his desk as my shadow fell across
the entrance. He raised his eyes and said, "What do you
want?" at which I replied that I would like to speak to
him for a moment if possible. Then he asked me if I
did not know how to salute an officer, and how long I had
been in the service, etc. Of course, saluting was proper,
but quite forgotten in the anxiety of the moment.
A chair was proffered, and he asked me to come to the
point right away. I told him where I came from, and then
presented my exemption card, at which he immediately
began to make light, and say that it was too late to consider
such matters now; that it should have been settled at the
first camp at Columbus, Ohio; that this war was a serious
matter, and that the government had no time to argue with
so-called "conscientious objectors." All the time I was
praying for guidance. Then he began trying other tactics,
telling me that the Lord approved of Israel's warfare

179. 200 IN TIME OF WAR
against their enemies; that a real Christian should be glad
to take up arms against an enemy country. The Lord
helped me in answering these objections, and soon he was
talking in a more friendly way. He said he would have
to take up the matter with his superiors at division head-quarters.
I explained that I was willing to do any work
assigned, and to serve my country, but only asked to be
relieved from the bearing of arms. He seemed to be
impressed.
The next step was to ask to be relieved from duty on
the Sabbath day. I told my captain, who by this time was
becoming quite friendly, that I was a Seventh-day Advent-ist,
and it had been my custom to keep the seventh day of
the week holy according to the Bible. I asked the favor
of being relieved from duty on that day, telling him that
it was my purpose to work any other day to make up for
it if necessary. The officer at once arose, and taking me
by the hand, said, "As long as you are under my direction,
you will never have to work on your Sabbath day." It is
needless to say that I went to my tent very happy. I spent
that Sabbath in praise and thanksgiving. But another test
of a more severe nature awaited me.
The following Monday morning we were all called out
to fall in line in front of our tents, each to receive a carbine,
a short rifle for cavalry service. A gun had been ordered
for every man in Troop "H," of which there were too.
I knew full well that a test awaited me. For if I should
receive the firearm and go through the maneuvers with the
others at this time, it would be difficult later to refuse.
I prayed to be delivered. As the sergeants, in passing out
the guns, came to me, I hurriedly passed the gun to the
next man and waited for the officer to return with more.
He began right where he left off and continued to the end
of the long line. Apparently no one noticed that I was
without a gun until after the heavy wooden cases were

180. IN TRAINING CAMP AND ON BATTLEFIELD 201
empty. Then the commanding officer passed along the
line with another officer to see that each recruit was hold-ing
his carbine correctly. When he came to me, seeing
that I had no gun, he called the first sergeant and asked
him why he had not handed me a gun also. The sergeant
replied by counting every man and saying that he had
ordered a carbine for each one in the troop. Then all three
officers counted the men and guns again, and it was clearly
seen that all the men were present, but that there was one
gun short, and that the sergeant had ordered arms for all.
The commanding officer, whom I had met the Friday be-fore
in his tent, made the remark to the sergeant, in my
presence, that he would see that I got a gun at the next
inspection period.
Several days passed, and the carbines were ordered
again ; then the men were called to form in line, each one
to receive his arm. I believed that the One who had de-livered
me before would not forsake me now. This time
not only were the regular officers of our men present, but
several other superior officers came to inspect us. I made
it a point this time to be the last man in line as we were
called out. The heavy gun cases were emptied, and again
the carbines were passed out, and again one gun was miss-ing.
Then all the officers came down the line in their
work of inspection, and seeing that I had no gun, turned
to our commanding officer, who angrily called the sergeant
to account for his neglect again. He vowed solemnly that
he had ordered an arm for every man. They went through
the routine of again counting men and guns, and coming
to where I stood, the officers looked at me and then turned
away. They could never understand how it all happened,
but I knew and thanked God. After this I was allowed
to remain in my tent until my case was decided, never
again being called on to receive a gun at the time of
inspection.

181. 202 IN TIME OF WAR
My faith, patience, and courage were tested many times.
It had always been my custom to kneel in prayer at least
two times a day, morning and evening. How would it be
now in the constant company of others, especially at those
hours? Would I select a more convenient hour, or pray
silently, or try to be a Daniel? It was another test. The
soldiers would sit about on their cots, smoking cigarettes,
playing cards, and shooting dice. When I would take my
Bible out to read, sarcastic smiles would pass from one to
another. But the Lord gave me the victory here also. At
mealtime, as we would sit at the long tables, which would
hold perhaps so men, it was not easy to stop conversation
and bow the head and give thanks. Often some one would
push me with his elbow and ask, "Are you sick?" or,
"What's the matter?" Opportunity to testify was arising
constantly, and many a Bible study was given. For a
number of months I was asked to act as assistant cook.
Thus it was possible to prepare my own food and avoid
the large amount of pork products that the government
allotted to each soldier.
After a few months at this camp, the day came when
I was to appear before the major who had my exemption
certificate in hand. Our detachment was already receiving
overseas training, such as swimming and drill in the use
of gas masks, and of course I had to take part in this,
hoping every day to be transferred to a noncombatant unit.
I prayed much before entering into the presence of the
major. There was a stenographer ready to take notes as
I entered. This high official evidently had his questions
all prepared, and began by asking just why I wanted ex-emption
from combatant military service, and what should
a Christian do in case of being attacked by an enemy,
especially what would be my attitude if my mother or
sisters were attacked in such a case. He seemed to be
prepared for most of my answers.

182. IN TRAINING CAMP AND ON BATTLEFIELD 203
Another, an underofficer who was present, and was ap-parently
disinterested, jumped to his feet and protested
vehemently, at which the major called him to order. After
this grilling ordeal, which lasted for more than an hour,
I could not recall my answers or why the officer seemed
satisfied, but believe that the One who has promised to
supply our words when we stand before kings, was present.
I did not get my transfer at this time. There were more
tests to come, and the Lord had more for me to do among
these men.
Just at this time word came f rpm General Pershing in
Europe that no more cavalry was needed, and that we
should be transferred to the light artillery, and sent east at
once to embark November r5 for the front.
I was often called on to speak at Y.M.C.A., also had
the privilege of giving many Bible studies.
Our next camp was at Louisville, Kentucky. I was
glad to be getting so near home, but anxious about my
transfer, as the day was fast approaching when we were
to embark for France. Finally the order came for me to
be transferred to the quartermaster department at a near-by
camp. Then I knew that I had not been forgotten. Soon
I was called into the office where the conscientious objectors
were dealt with. An officer at once looked over my papers
and invited me into the office of the commanding official.
Evidently these officials had met our Adventist boys and
were well impressed, because I was introduced in this way:
"Here is a real conscientious objector, a Seventh-day Ad-ventist."
I soon learned why the officers respected the
Adventists after entering the barracks where they were
kept. There were "conscientious objectors" of different
faiths and persuasions, but almost all of them were politi-cally
inclined and against the government's entering the
war. They would not even wear the government uniform,
and many would not even do the simplest duties about the

183. 204 IN TIME OF WAR
camp. Naturally, many of these were badly treated and
kept under heavy guard as enemies of the government. So
it appears that the authorities were glad to meet our Ad-ventists
who manifested another spirit. My conviction is
that the authorities were very patient and considerate toward
all true Christians who respected "the powers that be."
I met several of our soldier brethren when visiting the
Louisville church on the Sabbath.
It will be well to relate how I got the Sabbath off at
this new and last camp before being discharged from serv-ice.
It was customary to send a guard with a soldier being
transferred in this way to another camp, and I was sur-prised
when they called me in and handed me sealed papers
to present to the authorities at the next camp, and at the
same time cash with which to buy a ticket at the station.
Upon arriving, I went directly to the headquarters, and
was introduced to an official who was quite courteous. He
looked over my papers quickly, looked up at me and asked,
"What is your religion?" at which I replied that I was a
Seventh-day Adventist. He then asked, "Oh, you don't
work on Saturday?" and I, of course, replied, "No." That
was all that was needed. I afterward learned that this
officer was a Jew, and was quite well acquainted with our
work. He treated me with the utmost consideration, and
after the war, asked me to remain in service with him.
One evening, things were in much commotion. Every
one seemed to be running about, excited. It was rumored
that the Armistice had been signed by the powers. It is
needless to say that we slept little that night. How glad
we all were, but how near I had come to being shipped to
the front in the combatant unit that was to sail just four
days later. Soon I had my papers filed for immediate
discharge. The release came in a remarkably short time,
and I was on the train, bound for the old home town, where
friends, relatives, and brethren were waiting.

184. IN TRAINING CAMP AND ON IIATTLEFIgLD 205
I thank God for the experiences passed through during
those trying days in which so little faith and courage were
manifested on my part, while He was very close to me all
along the way. Lessons of value were learned that have
been a help in winning souls in foreign lands during our
twelve years of service.
It seems only proper, in closing, to add just a word to
our young men of military age, who will doubtless be
called to service some day in the not too distant future. A
little medical training as a nurse, or a special first-aid course
in a recognized institution, would help greatly if presented
to the authorities upon one's being inducted into service.
It is true that God has promised to be with us when we
"stand before kings," but it is well to be prepared by
mental and physical as well as spiritual training.
* * *
A PROFITABLE EXPERIENCE
I was sent to Camp Pike, Little Rock, Arkansas, early
in 1918. On the way I rededicated myself to God and
pledged myself to declare openly my allegiance to His law.
Therefore, on Friday of my first week in camp I asked
one of the sergeants if I might be excused from duty on
Sabbath. He asked me several questions and then said,
"There are no sabbaths in the army." But I asked to see
the company commander; and when I repeated my request
to him, he immediately turned to an orderly and said,
"Mark this man excused from duty on Saturdays under
Camp Order No. 57." And, thereafter, "Camp Order
No. 57," which provided for Sabbathkeepers to be off if
they were willing to work on Sunday, excused me from
Sabbath duty until I was transferred to the base hospital.
After that, having been assigned to an operating room and
later to a sick ward, I worked according to the needs of
the service.

185. 206 IN TIME OF WAR
Getting exemption from combatant service was made
easier by the earlier efforts of others, especially the efforts
of two Seventh-day Adventist physicians who visited the
Attorney General for the purpose of suggesting to him that
true "conscientious objectors" would be found willing to
serve in the Medical Corps of the army (which was known
to be one of the dangerous branches of the service). Know-ing
that this suggestion had been given favorable consider-ation,
I seized an early opportunity to ask my company
commander for a transfer to the Medical Corps. I didn't
get it. But, later, when the rifles were issued, my previous
expression of conscientious objections and request for a
transfer helped my case considerably. And although I
spent five and a half days in the guardhouse before obtain-ing
the transfer, there was nothing really unpleasant or
trying about that experience. And in view of the fact that
many who were anything but conscientious in their general
conduct were claiming partial or complete exemption from
military service on the ground of conscientious objections,
I think it was a very reasonable test of my sincerity.
To me, therefore, army service was a rather profitable
experience. It helped me to learn to stand openly for truth
in the fear of God, and not of men. It helped me to learn
that God is always faithful to His word and His children,
—that all of His promises are sure of fulfillment to those
who trust and obey. He did help me beyond my expecta-tions
when I was called in to answer for my faith before
those in authority. After that, such promises as those found
in Matthew 10:19, 20, and i Peter 3:10-17, had a new and
deeper meaning. And those months in the army helped
me to learn something of the far-reaching effects of our
conduct. The first sergeant of the base hospital company •
said to one of our men, "Seventh-day Adventists are the only
real conscientious objectors." That, of course, was not
strictly true; but it did show that as a group, our boys

186. IN TRAINING CAMP AND ON BATTLEFIELD 207
had done faithfully and conscientiously the work assigned
to them. * * *
AN OLD SOLDIER'S STORY
I was an old and regular soldier when this third angel's
message, which I heard in 1915 at Portland, Oregon, came
to me. I was baptized in El Centro, California, May 16,
1916. Sabbath was given me from the start, until March,
1918, while en route to France. We were mobilizing in
Waco, Texas, and I came in contact with a different com-manding
officer, who was hostile to Seventh-day Advent-ists.
He ordered me to work checking up ordnance prop-erty.
This, of course, I could not do on Sabbath. I was
promptly placed under arrest, and tried by court-martial
in Camp Upton, New York, and found guilty of disobe-dience
of orders. The amount of my sentence was never
read to me.
I spent seven days in prison at Camp Upton, after which
I was released with the regular troops and sent to France
with the hospital corps, under a non-Christian major, but
a fine man who gave me the Sabbath. God in His mercy
sent this as a deliverance, as I was sick on the journey over.
When we reached England, I was again ordered to prison,
but there was no work to do. After another week we were
sent to France, and I was again released and put with the
hospital for duty, but soon ordered to prison to bury dead
horses. The first Sabbath I was dragged by horses and
ropes upon refusing to work. Again I was released to
the hospital for service at the front, where I served until
August.
At this time another order was out to send all general
prisoners back to the United States. I was at once for-warded
to Brest, France, and placed in an old prison fort
in a cell about thirty feet long and five feet wide, with a
stone floor which was always covered with an inch of water.

187. 208 IN TIME OF WAR
One window, about eight inches square, was higher than
I could reach. For a bed there was a hardwood slab about
twenty inches wide. Bread and water were brought twice
a day. Sometimes there was a meat stew so decomposed
I could not eat it. Here I stayed, with no one to talk to,
until I lost all track of time. Probably six weeks passed,
as it was October when we reached the tower prison on
Governors Island, New York.
Here we were well treated by the old major command-ing,
and I was given the Sabbath. But only thirty days'
stay was allowed me here, and again came the order to
move me, this time to Leavenworth. Here I met many
conscientious objectors. We were called "C.O." or
"S.D.A." No matter what a conscientious objector's re-ligion
was, he was cursed and called an "S.D.A.," though
only seventeen Adventists were here, as far as I remember.
Two of them were workers.
I reached Leavenworth November 6, 1918, and was
released March 6, 1919. Upon refusing to work on Sab-bath,
some of us were placed in irons and compelled to
stand nine hours a day fastened to iron bars. But there
was only one who lost his life this way. After this expe-rience,
I organized the only Sabbath school ever opened in
Leavenworth, which lasted as long as I was there.
God has His way in the whirlwind and in the storm,
and my faith has grown stronger through the years. I
thank God my conversation is still in heaven. May the
work be speeded up and soon finished. I am growing
anxious to hear that heavenly music. * * *
NONCOMBATANT SERVICE UNDER DIFFICULTIES
When the second draft came along, I received my
notice inducting me as a soldier in the service. I went
immediately to my local board and asked for a card of

188. IN TRAINING.CAMP AND ON BATTLEFIELD 209
exemption which would place me in noncombatant service.
This I obtained.
I was sent to Camp Upton, Long Island. On arrival
I was placed in an infantry regiment. At the first oppor-tunity
I told my sergeant that I was a Seventh-day Ad-ventist,
and as such would like to be transferred to non-combatant
service. The news was passed around, and those
of the baser sort were insulting, and used gutter language
in ridiculing me.
I was excused from drilling and was not given a gun.
But after I had been in Camp Upton two weeks, the cap-tain,
instead of transferring me to noncombatant service,
got me off his hands by transferring me to a replacement
unit which was being sent to Camp Dix to go overseas
with the 77th Division.
On arrival at Camp Dix, I was placed in another com-pany
of infantry. The boys in this company told us new-comers
that they were sure they were embarking for over-seas
within two weeks' time; so I made up my mind to be
loyal to our faith and get action at once. I told the cor-poral
that I was a Seventh-day Adventist and wanted non-combatant
service, that I had made that fact known at
Camp Upton, and was sent here thinking that my transfer
to that service would be made. I told him I did not want
to cause any trouble, but I was determined not to join the
infantry.
The next day was the Sabbath, and the corporal handed
me a broom and told me to sweep up. I told him politely,
but firmly, that this was the Sabbath day, on which I did
not work. "Oh," he said, "you are in the army now—
forget it!" I replied that the Lord commanded us not to
"forget it," but to remember it. Then he told me what
had happened to other boys who had tried it—how they
were put under arrest and sent to the guardhouse and later
14

189. 210 IN TIME OF WAR
to prison for long terms. I courteously told him that I
knew what I was doing. I knew what I wanted, and I
was not going to be bluffed out of it.
I was soon called into the captain's office. He ordered
me to take the broom and clean up. I politely refused.
He said: "Do you realize that you are disobeying my
orders?" "Yes," I said. "Do you know the consequences?"
I said, "No," but I was confident that I was right. Then
he took down the book of military rules and read to me the
penalty. I said, "I am sorry, sir, but I have a card here
from my local board for noncombatant service, and I re-fuse
to serve in any capacity as a member of your company."
He wanted the card, but I made him give me a receipt for
it. He was angry, and called in the corporal and told him
to place me under arrest.
By that time the regiment was lined up in the company
street, preparatory to leaving for their various drills. So
here I was a prisoner, marched off with a gleaming bayonet
behind me to the colonel's headquarters. The captain was
there before me, and had made his charge against me.
Later, when I was being discharged from the army, I
learned that he had marked down my character as bad,
but my service in the medical department refuted that,
and I was given an honorable discharge.
When the captain came out, I was sent in. What a
difference in men! The colonel was a gentleman, and
spoke in soft tones. He asked me what was the trouble,
and I bore my testimony for the truth. "But," he said,
"you have no experience in the medical service." I told
him I knew that I was a recruit, and I was ready to learn.
He was a tactful man, and said, "I will have you trans-ferred
within two weeks, but in the meantime I want the
barracks kept clean; it is a sanitary matter, and," he said,
"you would not want any of the boys to fall sick because
of unclean barracks. You can do good on the Sabbath,

190. IN TRAINING CAMP AND ON BATTLEFIELD 211
can't you?" As he put it up to me in that light, I promised
I would keep the barracks clean, and was released.
On my return to the barracks, the captain was still in-censed
at me, and the corporal told me to "beat it," any-where,
so long as the other boys would not see me around.
Until my transfer came through, I spent most of my time
in the Y.M.C.A.
After two weeks, I was finally transferred to the base
hospital. Opposition sprang up immediately from the
petty officers and enlisted men and later from some nurses,
but the Lord was with me, and I carried on. I had never
had any hospital experience, and was placed on duty in a
ward. I received no instruction, but did the best I could.
My captain opposed me, too, and made sarcastic remarks
in the presence of other officers at my clumsiness and in-experience.
All this made me nervous. I wanted to help,
but did not know how. The Lord took my part. This over-bearing
and prejudiced captain was soon transferred to
another camp. His successor was a kindly man, and I
soon began to show my worth.
I was recommended for promotion by this captain to
a petty officer's rating, but this crowd whispered against
me as a conscientious objector. I did not get the rating,
but I was made a first-class private and made ward master.
There was a Quaker in charge of the next ward. He and
I became friends, and we arranged it so he could be off
every Sunday and I every Sabbath. We took it up with
the captain, and he said it would be all right as long as
the job was covered.
I was able to place our literature in the ward library
rack and to lend some of my books to the patients, and
made friends among the nurses and witnessed whenever
the occasion came.
During the influenza epidemic, God gave me strength,
and I came off with flying colors, working from 7 A.M.

191. 212 I.N. TIME OF WAR
Ito midnight every day during the epidemic, not once being
taken sick, and I lived on two meals a day because I was
too busy to eat a noon meal. * * *
VALUE OF PREVIOUS TRAINING
A few years previous to the war I took the nurses' course
at the Madison Sanitarium, which at that time gave a one-year
course, and spent the remainder of the time (about
three years) working as a practical nurse, until I. was
drafted, December 14, 1917.
I entered Camp Gordon, Georgia, in company with
another Adventist brother. We were placed in a company
in the depot brigade, and I immediately made application
for transfer to the medical corps, attaching various recom-mendations
from physicians for whom I had nursed.
While still in the depot brigade, my friend and I went
every Sabbath morning to our captain's office and told him
We could not work or drill on the Sabbath, and requested
a pass to go to church in Atlanta. This request was granted
every other Sabbath, and on the alternate Sabbaths we
were told there would be no work to do, and we would
spend the day away from the barracks, but in camp.
One Friday I found myself on kitchen police, which,
of course, meant peeling potatoes, scrubbing floors, pots,
pans, etc. I knew the work usually lasted till six or seven
o'clock at night, and Sabbath began at about four o'clock.
So I asked the Lord to help me, and went to work to make
myself the most useful man in that kitchen. About an hour
before sundown I told the sergeant that I was an Adventist,
and that the Sabbath began at sundown. He said, "You
have already done more work than all the rest; when you
want to, just quit." So the Lord gave me the victory there.
In the course of a few weeks I was transferred to In-firmary
No. z and put in charge of the ward as acting

192. IN TRAINING CAMP, AND ON BATTLEFIELD 43
sergeant. I found the duties there almost the same as sani-tarium
work. I could so manage my work in preparation
for Sabbath that I had only nominal duties, getting every
other Sabbath entirely off. Soon I was given as assistant
another Adventist, who is now a graduate of Loma Linda,
and we divided our duties.
Sometime in July I received my warrant as real medi-cal
sergeant, and was later offered opportunity to go to
another camp for a few months' instruction, in line for
promotion to first lieutenant medical; but upon investiga-tion
I concluded I would not be able to keep the Sabbath
without much friction, so rejected the promotion, and was
discharged December 24, 1918.
In our camp there was a group of young men [not
Adventists] who refused at the base hospital to give a glass
of water to a sick boy or do anything at all. This stand
caused them a great deal of trouble. * * *
THE WAY PROVIDENTIALLY PREPARED
On May 25, 1918, I left New York City on a troop
train bound for Camp Hancock, Georgia, after having been
in the truth only two months, but I had learned that I
should seek noncombatant service when called to the col-ors.
During the three days' journey the foremost thought
in my mind was what should I do when called to bear
arms, and I prayed; that was all I could do. And as I
look back through the years, I see clearly that my heavenly
Father helped me through that time of six months in camp.
Here is the story:
For over a week the officers did not get around to have
the company settled with uniforms or duties; all of us
boys were just lying around idle, and as for me, I was rest-less
and wanted exercise. One day I saw a fellow carrying
cooking pots into the kitchen from the field range just out-

193. 214 IN TIME OF WAR'
side the door; so I offered to help carry in a heavy one.
When I entered, the cook said to me, "Want to be a cook?"
to which I answered, "Yes." When, in a few days, the
camp was organized, I was left in the kitchen, having
every other day off.
About four months later, when the company of 250
men, which required eight cooks, became only sixty men,
some of the cooks were taken out to drill, but I was left. •
And when I was discharged from service, December 18,
1918, I had not been called to shoulder a gun or to drill.
* * *
PROVING GOD'S PROMISE*
"We know that all things work together for good to
them that love God." What a wonderfully encouraging
promise! As a young man who grew up in a Seventh-day
Adventist home, was trained in Seventh-day Adventist
schools, and enjoyed the blessings of Seventh-day Adventist
church attendance, I had memorized this text, and it had
become a part of my life—at least theoretically. Then
came the privilege of proving it to be practically and
concretely true.
One day while the World War was raging, I received
a letter from Uncle Sam. Quickly and almost breathlessly
I opened it. There was my call to the colors. A multitude
of conflicting thoughts raced through my bewildered brain;
then as a flash came the text, "All things work together
for good." The news was shared with my brother, who
was also in college, and with a few intimate friends. Soon
the evening worship bell rang. As we filed into the old
chapel and took our places, every eye seemed to be fixed
on me, for news seems to travel quickly. I do not remem-ber
what was said or read that evening. My mind was
* The Youth's Instructor, February 13, 1934.

194. IN TRAINING CAMP AND ON BATTLEFIELD 215
busy trying to solve the problem as to why I should be the
only one of that large group of young men who must go.
Again came the text, "All things work together for good."
A dark, rainy morning found me on my way to Camp
Funston, Kansas. Suddenly the trolley car came to a stop.
Here I was to meet my quota. A faint light indicated that
the depot was several blocks away. As I hurried along in
the rain, a voice called, "Halt." I moved on, and quickly
came the second "Halt, friend or foe."
"I am a stranger," was my reply.
"Let me see your pass," said the gruff voice. After
some explaining, I was allowed to go on my way. In a
few moments I stood by the station, wet, cold, and rather
lonesome. I thought of home, loved ones, and friends,
wondering why this experience had come to me. Then
again came the text, "All things work together for good."
A day or so later I stood by the receiving station, watch-ing
men as they went into one door as civilians and came
out of the other as soldiers. There were little men, big
men, lean men, fat men, short men, tall men, poor men,
rich men, marching side by side. As I waited, I entered
into conversation with a man who proved to be a regular.
There are many questions a rookie can ask at such a time,
but the question uppermost in my mind was, "How can I
be a true Seventh-day Adventist under the circumstances
of army life?"
Finally I ventured to inquire if a person could be ex-cused
from duty on Saturday if he was an observer of that
day as the Sabbath. The answer came quickly and in no
uncertain tone from my new friend. I was informed that
a soldier must be ready to serve at all times, day and night,
seven days in the week.
Later I found myself out on the drill grounds, learning
military courtesies. Several days passed and nothing out
of the ordinary happened. But Friday afternoon brought

195. 216 IN .TIME OF WAR.
me face to face with a crisis. I must now ask for the
privilege of being off duty on Sabbath. Here I had my
first real proof that my text was true, for my request was
granted.
Two weeks later, one Sunday morning, as I stood in
line with a number of others who had been off duty the
day before, I wondered what was to happen now. "Right
face, forward march," was the command. We were march-ing
to the gun pile to receive the soldier's most precious
possession, the rifle. I knew I had come to another crisis.
Again I sought the help of my commanding officer, and
was told I could be excused. Once more my text was
proving true.
A few weeks later we were transferred to a large bar-racks,
where I served until discharged from the army at
the close of the war. Thinking over my experience one
day, I awoke to the fact that God had done more for me
than I ever expected Him to do. There in the same build-ing,
in the same room, were several of my former school-mates.
The bed next to mine was occupied by one of my
former roommates. Even as I look back now, I marvel.
Not once was I forced to break the Sabbath. Surely God
is good to those who put their trust in Him. And "all
things" do, indeed, "work together for good" in the ex-perience
of His children. * *
CHRIST A PRESENT HELP IN TROUBLE*
On June 27, 1918, there were 425 boys inducted into the
army from Fresno district, and about eight o'clock that
evening we were placed on a special train and started for
Camp Kearney, near San Diego, California. . . . On Fri-day
afternoon about two o'clock, we arrived at Camp
Kearney. . . . I knew, just having arrived, that the next
* The Youth's Instructor, July 3o and August 6, 1929.

196. IN TRAINING CAMP AND ON BATTLEFIELD 217
day, which was Sabbath, would surely be a busy day; so
I began to inquire around for some one who had charge
of the company, that I might make arrangements for
Sabbath. Very fortunately, some one directed me to a
corporal. . . . I went up to him and asked him if he had
charge of the company. He straightened up and said,
"Why, yes. What can I do for you?" I said, "Well, you
can do a lot for me if you are willing to do it." He as-sured
me that he would do everything possible, and I said
to him, "I am a Seventh-day Adventist, and tomorrow is
my Sabbath; if you could fix it up so I would not have to
work, I surely would appreciate it." He assured me that
he would, and in some way he did, because I had a nice
quiet day. . . .
The following Friday afternoon they lined us up in
our company alphabetically (and my name beginning with
"M," I was down the line quite a way), and they took us
down to a Y.M.C.A. building about a half mile away from
our camp. We were to take out insurance and allotments,
but I had no one dependent upon me, so I would not have
to do anything but sign my exemption. But this had to
be done. Every one had to go through the line. They
made it plain to us that those who did not finish that after-noon
would have to come back the next day, which was
Sabbath. I began to argue in my mind that it would be
all right just to sign my name on Sabbath. Then the
thought would come that I was the only Seventh-day Ad-ventist
representative in that company, and if I should do
just like the rest of them, they would never know what I
believed.
So I determined not to go back the following day if I
didn't get through that day. I sent up a prayer to God
that He would give me strength to meet it in just the right
way. They had taken only about four from those whose
names began with "A" when a man stepped to the door

197. 218 IN TIME OF WAR
and said, "We will not have time to run through very many
more, so will start with the M's now." After running those
through whose names began with "M," we were marched
back to our company. I can figure it out in no other way
than that the Lord was honoring me for my determination
to serve Him in every detail.
After being marched back to our company, we were told
that those who had taken out their insurance and allot-ments
were to do the detail work in the camp the following
day while the others were taking out their insurance and
allotments. I knew that I could not get out of work on
Sabbath without some definite understanding beforehand;
so I went to my company sergeant and asked permission
to speak to the top sergeant. He granted this, but as I was
leaving, he said, "If you do not find him, come back to
me and I might be able to help you out." I thanked him
and went to look for the top sergeant, but I could not find
him.
Sabbath morning after breakfast, I went back to the
company sergeant and told him I was unable to find the
top sergeant Friday night, and I had come back to him,
as he had told me. He asked me what I wanted, and I told
him that I was a Seventh-day Adventist and could not do
the kitchen work there on the Sabbath. Well, he lit into
me in pretty good shape for about ten minutes, and told me,
among other things, that I was in the army now and would
have to forget a lot of those foolish ideas. He asked me if
I didn't do dishes at home on Sabbath.
I told him, "No, I didn't."
"Well," he said, "are dishes done in your home on
Saturday?"
I told him, "Yes, the breakfast dishes, but the dinner
dishes are left over until after sundown on Saturday night."
"Well," he said, "you do them one time during the day,
and we are not going to ask any more from you; but you

198. IN TRAINING CAMP AND ON BATTLEFIELD 219
must fall in line and do as the others do, or as it is done in
your home."
I told him that I would not stand for the army being
compared with a Christian home. I told him that 249
boys in that company held no conscientious scruples in
regard to doing that sort of work on Saturday, and that if
they did object to doing it on Sunday, I would take their
place; but that I could not do it on Saturday, which was
my Sabbath.
After seeing that I would not move from that conviction,
he laughed and patted me on the back and said, "All right,
stay with it. I was reared a Seventh-day Adventist, and
used to work in the Hinsdale Sanitarium." I told him
that I would be ashamed to say it and not live up to it.
Then he asked me what he could do for me, and I
told him he could take the roster and put after my name,
"Relieved from all detail work on Saturday." He did
this, and I thanked him kindly and went to my tent.
In a few minutes the whistle blew, and they all formed
in line in the company street. Those who had taken out
their insurance and allotments were told to step two paces
to the front, and a man with the roster in his hand came
down along the line and told each man his duty for the
day. When he came to me and asked my name, and I told
him, he looked on the roster and it said, "Relieved from all
detail work on Saturday." So he said in a low voice to me,
"You may go to your tent," which I did, and began to study
my Sabbath school lesson. I had a very quiet and enjoyable
day to myself.
After I had been in this camp for three weeks, we
were assigned to our regular companies. I was sent to
Company D, I Isth supply train, where I was to drill in
driving truck, so that when we should be sent to France,
I would be carrying supplies to those in the front-line

199. 220 IN. TIME OF WAR
trenches. Again this placed me in a company where there
was not another Seventh-day Adventist boy.
After being in this company for only a few days, I was
booked for France. I sent a telegram to my mother in
Fresno, telling her that within five days I would be on my
way to France, and might never see her again. So she
rushed down to tell me good-by. I had passed all my
physical examinations, and we were being given our over-seas
equipment each day. I was up at the hostess house one
evening when retreat was blown, so I didn't go to my com-pany
until later. When I went to my tent that evening,
the boys informed me that I was to go to the company
sergeant's tent and receive the rest of my overseas equip-ment.
They laughed and said, "You are in for it now."
An order had come to issue a gun to every one in the
company; but not having enough guns to go around, they
took them to pieces and gave each man a piece.
When I appeared at the company sergeant's tent, he
had a stack of stuff waiting for me. He checked it over
with me, and had me sign for it. Among the overseas
equipment was the strap for carrying a gun over the shoul-der.
I pushed this off to one side, picked up the rest of
my stuff, and started for the door; but the sergeant saw
the strap, and said, "Here, you forgot something."
I stopped, looked back, and said, "No, that isn't mine."
He replied, "Why, it is; you signed up for it here."
"Well," I answered, "charge me up with it, then.
I don't need it in my business."
He said, "What is the matter with you? Crazy?"
"I guess you just about hit it," I replied.
"Now quit your fooling," he said, "and tell me why
you do not want this strap."
"I am a Seventh-day Adventist," I answered. "We
do not believe in bearing arms; so I cannot take that gun
nor a piece of it, because I do not need it."

200. IN TRAINING CAMP_ AND ON BATTLEFIELD .221
"Well," he said, "don't get foolish! If you don't take
it, I will have to report you to the commanding officer."
"Now, if that is your duty," I replied, "you be sure to
do it."
With that I went to my tent without the strap, but I
knew what kind of commanding officer we had, and that
the next morning at reveille, he would call me out before
that company, and after making fun of me, would give my
pedigree with many adjectives. Well, somehow, I didn't
look forward with pleasure to that kind of company, so I
went over to the personnel department. This department
is the one that looks over your qualifications and sends you
where they think you are best adapted to be of use.
As I stepped into the office, two officers were standing,
talking with each other. I saluted them and said, "Sirs,
I am in the right church but the wrong pew."
They looked at me and asked, "What do you mean?"
I answered, "Here you sent me over there to the Ii5th
supply train to drive a truck, and they tried to give me a
gun, or a piece of one tonight, and I don't need anything
like that to drive a truck."
"Well," they said, "you aren't afraid of a gun, are you?"
"That depends on which end I am at."
They laughed, which was what I wanted them to do.
Then I told them that I was a Seventh-day Adventist, and
we did not believe in bearing arms, but that I was ready
and willing to go anywhere I was sent and to do anything
I could do as my part in the service.
One of them began to argue with me then that a truck
driver had to have a gun, because many times, after the
American army would rout the Germans, a few soldiers
would be left behind, and they vyould hide, and when the
American army would send in their trucks with provisions,
they would pick off the drivers. So the officer asked me
what I would do if some German was in one of those

201. 222 IN TIME OF WAR
forests hidden behind a tree, and I would be driving the
truck along, and he would pick me off.
I asked him if the army furnished guns that would shoot
around a tree and get the fellow.
He saw that argument didn't hold; so he tried another
one on me. He said, "Well, suppose he does not have a
gun, and you are driving along in your truck, and he climbs
over the back end of it and comes right up over you and
holds his dagger right over your head. Then what would
you do?"
I asked, "Did you say I would be driving along?"
"Yes," he answered.
"Well," I said, "I would just have to turn to the Ger-man
and say, 'Just a minute till I stop this truck and get
my gun, and I will sure fix you.' "
So he said, "You are hopeless. We cannot send you
to France."
I went back to my company, and he said he would
report me the next morning.
Right after breakfast, as we were in line in our com-pany
street to be given our orders for the day, the com-manding
officer called me to one side and said, "I just re-ceived
an order from headquarters that you are to be left
behind. What is the matter with you?"
I answered, "Nothing."
"Didn't you pass your physical examination?" he asked.
I assured him that I did.
"Then why this order? I think there must be a mis-take.
There is another man in this company named M.
I think he is the fellow. He doesn't amount to much any-way,
but you cannot leave my company."
I told him that I supposed I was the man.
"No," he said, "you go to your tent and wait. I will
look up this order."
So I went to my tent and began to pack and get ready

202. IN TRAINING CAMP AND ON BATTLEFIELD 223
to go, because I knew that I was the one. I packed up
all my stuff and went to the top sergeant's' tent. He was
cursing and swearing. I didn't know what had gone wrong
with him.
I asked, "What is the matter, sergeant?"
"Oh l" he replied, "they won't let me go to France.
I have to stay behind."
"What is the matter with you?" I asked.
"Heart trouble; can't pass the physical examination."
"Well," I said, "I am left behind, and mine isn't heart
trouble, but it is head trouble."
He asked, "What is the matter with you?"
"Well," I replied, "I would not take a gun, so they
would not take me; so the matter is with my head, and
not my heart."
He laughed and said, "Well, we will go together."
He being an officer, they sent an automobile around to
take us over to the first camp, where they inducted us into
service. We called this the "Rookie Camp." The tents
had no floors in them; everything was dirty, and there was
no mess hall to eat in. They just cooked outside, and we
passed around with our plates, and went off and sat on the
ground to eat. But one company had floors in their tents,
and the officer told me he was going to that company.
"Well," I said, "please take me along with you," and
he assured me he would. He introduced me to the com-manding
officer of that company, and I told him I heard
he had a good company and good tents to live in, and I
would appreciate it very much to be with him. This put
him in good spirits. I told him my mother was down from
Fresno to see me, and I would like to get a five days' leave
of absence, if it would be all right. He gave it to me, and
I went in to San Diego with my mother for five days. . . .
When I came back from my five days' leave of absence,
most of the 4oth Division had left for France, and all there

203. 224 IN TIME OF WAR
were left were those who were physically or mentally unfit
to go to France. Our job was to put on our overalls and
sweep streets and clean camp. After working hard for
several days, I decided I wanted a different job.
So one morning, instead of putting on my overalls, I
dressed up and appeared at one of the offices where new
recruits were being inducted into the service.
As I entered the door, two officers were standing there
talking. I saluted them and said, "Sirs, Private
reports for duty." I reported in the usual way, just as if
I had been sent for by them.
They said, "What can you do?" and I told them that
while in school, I had learned to operate a typewriter.
They said, "Fine, just the one we are looking for," and
they started to take me to camp headquarters.
I asked them if they would not please send an order to
my company, stating that I was on special duty at head-quarters.
'If this were not done, I would be marked,
"Absent without leave." A very strict record is kept of
each man each day. They know just where you are at
every hour of the day.
I worked in camp headquarters until Sabbath came,
and when they found out I was a Seventh-day Adventist,
they sent me back to the office where I first appeared for
work. I reported there for duty at the beginning of the
new week, and the second lieutenant, who had charge of
this office, was very nice to me until Friday came and I
told him that I could not be back the next day, as it was
my day of rest. He argued with me a little, trying to
convince me by saying that sometimes he had to work on
Sunday when he didn't like it. But he did not succeed.
This office was not open on Sunday; so I worked only
five days a week. When I came back the following Mon-day
morning, he would make slurring remarks to the others
in the office, stating that I had a pull with the President

204. IN TRAINING CAMP AND ON BATTLEFIELD 22.S
of the United States and he granted me two days of rest.
He wanted to get me out of the office very much, and one
day while I was working, he came to me and said, "M.,
get up and let this fellow do that work."
I said, "All right." The boy who took my place hadn't
learned the touch method of typewriting, and practically
all the work was copy work. As he used the "hunt and
peck" method, he was very, very slow in putting out the
work. The lieutenant watched him for about fifteen min-utes,
and it got on his nerves so he couldn't stand it any
longer. He told that fellow, "Get out of here. It would
take you a month to get one page done." Then he turned
to me and said, "M., get back there on the job."
A few days later one of the head men from division
headquarters was visiting the office, and I happened to be
sitting directly behind the lieutenant who had charge of
our office. He made a sweeping glance from left to right
and thought I was not there, so said to the commanding
officer, "I have a queer fellow in here working for me.
He seems to have a pull with the President of the United
States and will not work Saturdays, and of course we are
not open on Sunday, so he gets two days off. What shall
I do with him?"
The commanding officer said, "Did you say he would
not work on Saturday?"
"No, he absolutely won't work."
The commanding officer said, "If he won't work, he
won't work; that is all there is to it."
Then our officer said, "Well, he is a good man. I don't
like to let him go."
The commanding officer said, "That's easy to settle, if
he does his work all right on five days. Probably he turns
out more in five days than the rest of them could in six."
About this time our lieutenant had a premonition that
I was behind him, and he turned right around and saw me.
IS

205. 226 IN TIME OF WAR
He colored up a little and smiled and said, "M., I was
just talking about you."
I said, "Yes, I understand."
He continued, "I was just telling this commanding
officer what a good friend you are of the President." I just
laughed and went on about my work, and he and the officer
went outside.
After we had filled our camp again with new men, we
were notified one day that we were to pack all of our
things and march out on the parade ground, where we
would be brought before a major, and he would again ask
as to our capabilities and scatter us around in the different
companies where he thought we would fit best. He would
ask every man who came before him what was the matter
with him. And then he would ask a few questions in
regard to his likes and dislikes of work. Then he would
say, "Well, you may be placed in such and such a com-pany."
When I came before him, he looked at me and said,
"What is the matter with you?"
I replied, "Nothing, sir."
"Well, what can you do?"
"I can do office work. That is what I have been doing
for the past month."
He asked, "Do you like it?"
"Yes, sir," I answered.
"Then step behind me, please." After he had passed
all the men by, he turned to me and said, "You may be in
my office," so I went to his company and to his office and
reported for duty. Because of so many Adventists' being
among those who were scattered around, they seemed to
be the subject of conversation. I had no sooner started my
work than one of the sergeants spoke up and said, "I am
surely glad we didn't get one of those Seventh-day Ad-vents.
He wouldn't stay around here very long. Why,

206. IN TRAINING CAMP AND ON BATTLEFIELD 227
I wouldn't have one of them around here for a thousand
dollars. If they even send one of them up to act as an
orderly, I will sure send him down faster than he came up."
This being the first of the week, I heard quite a bit of
talk like that for the first two days; then what should hap-pen
but that an orderly who was a Seventh-day Adventist
appeared to work one morning. I think the sergeant had
some idea that probably he was an Adventist, because he
asked him, "Are you one of those Seventh-day Adventists?"
The boy said, "Yes ;" so the sergeant, true to his saying,
gave him a kick that fairly lifted him off the ground. He
sent him back to his company, and asked for another
orderly.
The next two days were taken up in discussing Sev-enth-
day Adventists. At the beginning of the week, when
I heard the talk in regard to Seventh-day Adventists, I
decided that I would have to make myself so valuable
during that week that they couldn't get along without me.
When I finished my work, I would go around to the differ-ent
ones and help them out with their work. Then I would
come back after office hours and work until nine o'clock
each night; but I had never seen such a short week in all
my life. When they kept getting fiercer and fiercer in
regard to Adventists, I began to try to figure out a way to
get my first Sabbath off without telling them I was a
seventh-day Adventist. I thought probably two weeks of
good hard work might win them to my side.
Friday morning I had a bright( ?) idea. I had asked
a few questions during the week now and then in regard
to the work and the number of hours and the number of
days we were supposed to work, and I had discovered that
this office was open seven days a week, and as Sunday was
liberty day, I figured that most of the men would want
to get off on Sunday. Friday morning I asked the sergeant
major, who had charge of the office, if we had to work

207. 228 IN TIME OF WAR
seven days a week like that. He informed me that each
man had one day off a week. Then I asked him if every
man had the same day off, and he answered, "No." Then
I asked him if I could choose my own day if I would not
choose Sunday, and he told me I could. I said to him,
"I will think it over and let you know this afternoon."
In the afternoon I came to him and said, "Sergeant, I
have been thinking this over, and I will take Saturday off
and work Sundays." He said, "That will be all right."
I went about my work very happy that I had been so clever.
As I was putting away my things that afternoon, getting
ready to leave, the sergeant said to me, "You know, M., we
are just getting things organized here. We have had a lot
of extra work which we will not have later. We have been
working nights, trying to catch up, but still there is quite
a little yet to do; so you come back tomorrow, and then
you can have all the other Saturdays off." That clever idea
that I had spent a few hours in planning was here brought
to the acid test, and you see it didn't prove true.
Then I came to myself and saw how foolish I was to
try to meet things of this nature with my seeming wis-dom.
I turned on my heel and looked the sergeant squarely
in the eyes and said, "Sergeant, I am a Seventh-day Ad-ventist,
and tomorrow is my day of rest; so I cannot come
back tomorrow."
He reddened to the ears and gave me such a cursing,
that it made me shudder to listen to it; but I took it. After
he had finished, he said, "You come back tomorrow, and
what is more, you come back tonight."
Although these were orders from a noncommissioned
officer, yet disobeying them was punishable by court-mar-tial.
I didn't care to argue with this sergeant, as he was
not in an argumentative mood; so very quietly I asked him
for permission to speak with the commanding officer, but
he denied me this very bluntly. This left me with nothing

208. IN TRAINING CAMP AND ON BATTLEFIELD 229
to do but to tell him what I could do and what I couldn't.
So, turning to him, I said, "Sergeant, it will be impossible
for me to come back tonight and tomorrow. Now that you
have denied me the privilege of explaining this to the
commanding officer, I must tell you fairly and squarely
that I will not be back tonight, neither will I be back
tomorrow." With that I turned and left the office.
Every Friday night we Seventh-day Adventist boys met
in a room in the Y.M.C.A. building at the base hospital,
for Bible study and prayer and an experience meeting,
telling about our different trials and temptations and strug-gles
that we had to undergo during the week. As I was
going over with some of the boys that evening, that expe-rience
kept working on me, and I felt that I should go back
and have it out with the sergeant that night, and either get
my Sabbath off or go to the guardhouse. So I turned
around and started back, telling the boys to remember me
in their prayers; probably they could visit me the next
day in the guardhouse.
I went back to our office, and just as I started to open
the door, the door opened and out came the commanding
officer. I saluted him and said, "Sir, Private M. desires
an interview."
He was a kind old man, and didn't notice in my remark
to him that I didn't have permission to speak with him;
or if he did notice it, he was kind enough not to call me
down for it, for he said, "Let us just step around the
corner."
We did, and then I said, "Captain, I am very sorry that
I cannot work in this office any longer. I have enjoyed my
work very, very much, but it seems that I am a misfit."
He asked, "What do you mean? We have liked your
work very much; have no fault to find."
Then I replied, "But I am a Seventh-day Adventist."
Scratching his head, he said, "A Seventh-day Adventist?

209. 230 IN TIME OF WAR
Let's see, your Sunday begins at sundown Friday night and
ends at sundown Saturday night, doesn't it? Why, you are
willing to work on Sunday, aren't you?"
I assured him that I was willing to do this.
Then he said, "Why, I wouldn't call that a misfit. I
would call that a real fit. Come on, let's step inside, and
I will speak to the sergeant about this."
As the commanding officer stepped into the office, the
sergeant jumped from his desk and stood at attention. The
officer said, "Sergeant, this man is a Seventh-day Advent-ist."
The sergeant said, "Yes, sir."
The commanding officer then said, "I want you to ar-range
his work so that he will have nothing to do from
sundown Friday night until sundown Saturday night."
"Yes, sir," was the response from the sergeant.
"He will be back to work Sunday morning," concluded
the commander.
Up to this time the Seventh-day Adventist boys in Camp
Kearney had been unable to get any special passes; so al-though
we didn't work on Saturday, we couldn't leave until
afternoon Saturday, which was the beginning of the liberty
day for Sunday. This deprived us of all church privileges,
because it was two or three o'clock on Saturday afternoon
before we could possibly get to town. I felt that while I
was getting my Sabbaths off, I had better see if I couldn't
get a special pass. So, turning to the commanding officer,
I said, "Sir, seeing that I am relieved from work from
sundown Friday night until sundown Saturday night, would
it be possible for me to get a special pass for this time?"
He assured me that I could do it, and said, "What time
do you want to go to town Friday?"
I said, "I would like to be relieved from work every
Friday afternoon at three o'clock, so that I can get ready
and get to town before sundown."

210. IN TRAINING CAMP AND ON BATTLEFIELD 231
Turning to the sergeant, he said, "You make him out
a pass from three o'clock every Friday afternoon until
midnight Saturday night. Oh, no, make it eight o'clock
Sunday morning. As long as he is back here to work by
eight o'clock Sunday morning, it is all right. Now, ser-geant,
you make this out every Friday early enough to put
it on my desk so I can sign it up."
I felt that it would not be very interesting for me to
work in that office for a few days, and as Elder R. S. Owen
had made arrangements for us Seventh-day Adventist boys
(by having an order sent to every company in the camp)
to attend a camp meeting that was being held in Santa Ana
at that time for five days, I thought this was my opportune
time to begin my five days. I called the commanding of-ficer's
attention to this order, and told him that I would
like my five days right then, if it could be arranged.
He said, "All right. When do you want it to begin?"
I said, "Right now."
He turned to the sergeant: "Sergeant, write him out a
five days' leave of absence, and I will sign it right now."
When he handed me the pass, I thanked him very much,
and took the midnight train for Santa Ana.
When I returned, the sergeant major had got over his
anger a little and was quite respectable, although quite cooll
But I. did my work, and every time I could I would go and
ask him if he had anything extra for me to do; so little by
little I won his confidence. And little by little I worked
up and was made a corporal, then a sergeant, and finally
a battalion sergeant major, and took the place of this ser-geant
who had given me such a cursing.
I found out in my brief experience in the army, dealing
with those who do not know this message, that the best way
is to be out-and-out what we are and not be ashamed of it.
Of course we cannot be too blunt with them, but with a
nice smile on our face always, we can be happy but firm

211. 232 IN TIME OF WAR
in our convictions. This experience has meant much to
me, and my only object in telling it is the hope that some
boy may be helped in the problems of his own life.
* * *
SERVICE IN NO MAN'S LAND
I served our United States Government eighteen months
during the World War. Of this time I served six months
on the front lines and five months in the Army of Occu-pation
on the Rhine. I first served in the infantry, but
God saw fit to prepare a way so that I was transferred to
a medical unit which consisted of a field hospital, base
hospital, and ambulance companies. I was placed in an
ambulance company, which is, of course, counted noncom-batant
service.
During my service on the front line I volunteered with
one of my buddies to get a wounded man out of no man's
land, who had lain in a shell hole for two days and three
nights. He was unable to walk or be carried without a
stretcher. Two other men had been trying to reach this
man, but failed, as they said it was too dangerous a task.
My buddy and I brought the wounded man, who was a
perfect stranger to us, to a place of safety. During this
effort we were constantly under shell and machine-gun
fire, but the God of heaven kept us safe. I wish to say
that I am willing to go through similar experiences again
for the sake of my fellow men and buddies or whoever
may need my help. I received a French Croix de Guerre
for bravery on the Soissons front. * * *
[See frontispiece]

212. CHURCH INSTRUCTION TO ITS
MEMBERS

213. CHURCH INSTRUCTION TO ITS
MEMBERS
A COMPARATIVELY large number of Seventh-day Ad-ventist
youth in the United States were called to training
camps for service overseas, and a goodly number of them
engaged in active service on the battle fronts. The church
felt that it had a duty to do everything in its power to
sustain the morale of these young men who were called
away from home, from the quiet pursuits of civil life, to
the new and strange environment of training camp and
battlefield. Accordingly, there was published in the church
paper, instruction and admonition to these young men.
Their parents were urged to write to them in a similar
way, and some of the articles published in the paper were
placed in leaflet form and sent to the young men person-ally.
This instruction to its own church members affords a
practical illustration of the earnest endeavor of the church
to be loyal to the government while at the same time main-taining
loyalty to the divine government, holding its re-quirements
of supreme and paramount importance.
QUIT YOURSELVES LIKE MEN*
AN OPEN LETTER TO OUR YOUNG MEN IN CAMP AND FIELD
As my thoughts go out from day to day over the great
world field, I think of you who are in the service of your
country. Some of you are in training camps preparing for
service in the field; others are already at the front. I think
of how you have left home and friends; of how your life
plans have been sacrificed, at least temporarily; and of how
you face a future of danger and uncertainty. You are
* F. M. Wilcox, in leaflet issued by the Missionary Volunteer Society.
235

214. 236 IN TIME OF WAR
brought into a new and strange environment, under con-ditions
which will prove trying alike to your patience and
your endurance.
These changes in your life have entailed real sacrifice
in feeling and in temporal interest,—a sacrifice to you, a
sacrifice to your fathers and mothers, your brothers and
sisters, and perhaps to wives or sweethearts, whom you have
left at home. Only those who have formed a part of such
family circles can sense the sadness of the separation. Let
this bond of love and affection encircle you during the
separation, and turn your thoughts to the old home and to
those who pray for you in your absence, and who, on the
conclusion of peace, will eagerly and joyfully await your
return.
While your leaving home required the sacrifice of home
associations and blessings, it did not require the sacrifice of
your qualities of heart and life, or of your relationship to
Christ. Indeed, the sacrifice of the former may, by your
cooperation with the great Architect of your life, serve to
enhance and ennoble and strengthen the latter qualities.
You may carry Christ with you to the camp, to the field,
to the earth's remotest bounds. You may find in your lone-liness,
in your trials, in times of imminent danger, a com-munion
with Him, sweeter and more satisfying than any
communion you might enjoy with earthly friends. In that
communion, with your broader opportunities for Christian
labor, with your new viewpoints of observation and study,
you may find enlargement of heart, clearer perspective of
earth's values as compared with the things of God, growth
in grace, and perfection of life. This will be possible only
as you keep your purposes pure, your motives true, and
your lives loyal to Christ and His truth.
Be true to Christ. Make His service first. Your obli-gations
to Him are paramount. Take His holy law as the
standard of your conduct. Daily study His word and listen

215. CHURCH INSTRUCTION TO ITS MEMBERS 237
to His voice speaking to you through its instructions. The
help you may be able to pass on to others will be the help
you yourself will receive from Christ through His Holy
Spirit from day to day in your own personal experience.
Take time to pray. Cultivate the spirit of prayer, so
that even when you cannot assume the physical attitude of
prayer, your heart can ascend to God and your faith can
grasp His promises. Remember that you stand as repre-sentatives
of Christ and His church. Others will judge,
and they will have a right to judge, by your conduct, the
denomination you represent. Be true to the faith of that
denomination. Do not parade your religion. Do not make
it obnoxious to those around you. On the other hand, do
not be ashamed of it. Do not cover it up. Do not be
afraid to kneel down and pray, and to let your companions
know that Christ is your Saviour.
Be true to yourself. Keep your conscience clear. Keep
yourself up to the level of your own self-respect. Do not
do in the dark what you would not do in the light. Do
not do among strangers what you would not do back in the
old home circle. As you walk about, as you associate with
your companions, do so with the consciousness in your own
heart that you are what you profess to be, true in purpose,
in motive, and in thought to your highest ideals. Live as
you will wish you had lived as you look back upon your
experience after you return home. We would say to you
in the words of the great apostle to Timothy, "Keep thyself
pure." Safeguard the morals and virtue of every woman
you meet as you would wish others to safeguard the virtue
of your mother, sisters, wife, or sweetheart. Remember
that the path to the house of the harlot leads down to death,
and in the great majority of cases to utter and final separa-tion
from God. (See Proverbs 7.)
You will find many leisure hours. Do not permit this
time to go to waste. Do not spend it in revelry, frivolity,

216. 238 IN TIME OF WAR
or trifling, but rather in self-improvement. The Master
has a work for you to do in His great army in the days
to come. Improve every opportunity to fit yourself for
efficient service. Follow definite lines of reading and
study, making up as far as possible the loss you will sustain
in not being able to engage in regular schoolwork.
Be true to your fellow men. Do not betray the confi-dence
they repose in you. Do not disappoint their expec-tations.
Live among them as did Daniel in Babylon, as
did Joseph in Egypt, an example of loyalty to truth, of
purity of heart, of sobriety of conduct. See in those with
whom you associate the purchase of Christ's sacrifice, judg-ment-
bound souls, and recognize that Christ's providence
has brought you in touch with them that you may represent
His character. Be true to the trust He commits to you.
While you cannot engage in wild revelry, in smoking
and drinking and gambling, as some of your companions
may, in your personal associations be companionable. Do
not hold yourself aloof from your associates. Be a friend,
a brother, a kind, generoushearted, genial Christian man.
Be true to your country. Next to your duty to God
comes your duty to your country in your present relation-ship.
Seek to perform that duty as a true man. The United
States Government has made liberal provision for those
whose religious convictions will not permit them to take
part in active warfare. In this it has shown a high
consideration for the conscientious convictions of a small
minority of its citizens. It proves the earnest purpose of
our lawmakers to preserve, even in times of national crisis
and war, the high principles of civil and religious liberty
upon which this nation was founded. As members of the
Seventh-day Adventist Church, you naturally will be en-titled
to this exemption, provided your personal convic-tions
are in harmony with noncombatant principles which
have been held by the church throughout its history. This

217. CHURCH INSTRUCTION TO ITS MEMBERS 239
will entitle you to assignment to some noncombatant corps
or hospital service.
Whatever may be the work to which you are assigned,
be true to your trust. Do cheerfully and heartily the tasks
which fall to your lot. Christians ought to be subject to
those in authority "not only for wrath, but also for con-science'
sake." Rom. 13:5. Perform your duties as unto
God and not as unto men. If at times things are not so
pleasant or agreeable as you might wish, remember that the
government is engaged in a life-and-death struggle; that
it has great and insuperable difficulties with which to cope.
Therefore do not find fault or criticize, but rather pray
for those in authority, in harmony with the exhortation of
the apostle. I Tim. 2:1-3.
Be courteous, respectful, and deferential to those who
are placed in authority over you. If you have requests to
prefer for special religious privileges, make them, not in
a spirit of demand, but in meekness and humility. Be so
circumspect in your deportment, in the discharge of your
duties, that it may be said of you, as it was said of Daniel,
"We shall not find any occasion against this Daniel, except
we find it against him concerning the law of his God."
So live and labor from day to day that you will be
able to hold in your heart continually the consciousness of
Christ's abiding Spirit. You will face situations which
will try your faith to the utmost. Any hour may bring to
you problems which only divine wisdom can help you to
solve. Oftentimes in your personal relationships it will
be a question, not alone of what you should do, but of how
you should do it. God in His overruling providence has
permitted you to come into the position in which you find
yourself today. Believe that He in His great power is
able to work out every experience for good. Rom. 8:28.
Perhaps He has brought you into the position where you
are today in order to represent through your life the quali-

218. 240 IN TIME OF WAR
ties of His character, the principles of His saving truth.
And remember that daily the prayers of your relatives,
and of your brethren and sisters in the church, are ascend-ing
to God in your behalf. In the consciousness of this
great concert of prayer, find hope and courage. Keep
in close touch with the home and church folks. Write
them as freely as your environment will permit, of your
experiences, of your tests and trials. Write them words of
courage and strength, for in seeking to pass on to others
the spirit of courage, you will find that this spirit reacts
on your own life.
Safeguard your health. Your work will necessarily be
strenuous and exacting. But excesses which undermine
health you can avoid. It is unthinkable that you will ever
drink alcoholic beverages. As far as possible obtain reg-ular
rest and sleep. Think purely, live nobly. Be an
optimist. Think, talk, and act courage. Radiate good
cheer to others. These habits and this spirit will go far to
keep you healthy and happy.
Some in the environment in which you are placed will
grow weak. They will lose their bearings. They will drift
with the tide. They will take on the form and feature, the
mold and coloring, of the unusual associations and circum-stances
which come into their lives. Conversely, you may
grow strong in this same environment. The very discipline
which at times will appear exacting, and perhaps in some
instances overbearing, if submitted to in the right spirit
will broaden and develop your Christian manhood.
In closing let me give you the words of the Lord to
Joshua, when he was called upon to face a new and untried
world, and to shoulder heavy and exacting responsibilities :
"Only be thou strong and very courageous, that thou mayest
observe to do according to all the law, which Moses My
servant commanded thee : turn not from it to the right hand
or to the left, that thou mayest prosper whithersoever thou

219. CHURCH INSTRUCTION TO ITS MEMBERS 241
goest. This book of the law shall not depart out of thy
mouth; but thou shalt meditate therein day and night, that
thou mayest observe to do according to all that is written
therein: for then thou shalt make thy way prosperous, and
then thou shalt have good success. Have not I commanded
thee? Be strong and of a good courage; be not afraid,
neither be thou dismayed: for the Lord thy God is with
thee whithersoever thou goest." Joshua :7-9.
In the bonds of Christian love and fellowship,
Very sincerely your friend and brother.
OUR PRESIDENT*
The great apostle Paul wrote : "I exhort therefore, that,
first of all, supplications, prayers, intercessions, and giving
of thanks, be made for all men; for kings, and for all that
are in authority; that we may lead a quiet and peaceable
life in all godliness and honesty." i Tim. 2:1, 2.
Few have more than a faint conception of the tremen-dous
strain and perplexities borne by the President of this
nation, especially in such critical and momentous times as
those through which we are now passing.
We have in the White House at this time, when the
world is experiencing a Gethsemane, a finished scholar,
a diplomat, a man of the highest culture, a man who be-lieves
in God and in prayer, and who exalts the Bible in
his public utterances. Because of his high position he is
placed where he can know and understand more fully than
others the terrible crisis of a worn and war-torn world.
In his memorable address at the opening of the present
Congress, viewing the world shaken by the most dreadful
war in history, President Wilson assured us that "a supreme
moment in history has come. The eyes of the people have
been opened, and they see. The hand of God is laid upon
* G. B. Thompson, in leaflet issued by the Missionary Volunteer Department of
the General Conference.
16

220. 242 IN TIME OF WAR
the nations." That in this time when such tremendous
issues are at stake he feels the need of more than human
wisdom, that the Ship of State may be guided aright and
the foundation principles of the government, purchased at
such a cost, be preserved, we may well believe.
Abraham Lincoln felt the need of divine guidance at
the time of the Civil War. The following touching inci-dent
in the life of this great and noble man is related by a
Mr. James E. Murdock:
"I had once been spending three weeks in the White
House with Mr. Lincoln, as his guest. One night—it was
just after the battle of Bull Run—I was restless and could
not sleep. I was repeating the part I was to take in a
public performance. The hour was past midnight. In-deed,
it was coming near to the dawn, when I heard low
tones proceeding from a private room near where the
President slept. The door was partly open. I instinctively
walked in, and there I saw a sight which I shall never for-get.
It was the President kneeling beside an open Bible.
The light was turned low in the room. His back was
toward me. For a moment I was silent as I stood looking
in amazement and wonder. Then he cried out in tones so
pleading and sorrowful: '0 Thou God that heardst Solo-mon
in the night when he prayed for wisdom, hear me.
I cannot lead this people; I cannot guide the affairs of this
nation without Thy help. I am poor and weak and sinful.
0 God, who didst hear Solomon when he cried for wisdom,
hear me, and save this nation!' "
Who can tell how much this earnest prayer of the one
who was then called by his countrymen to be the nation's
Chief Executive had to do with the destiny of our nation
in the dark hours through which it passed? Our God is
attentive unto the prayers of His people.
No occupant of the White House since the days of
Lincoln has carried so great responsibilities amid so many

221. CHURCH INSTRUCTION TO ITS MEMBERS 243
intricacies and perplexities. President Wilson today stands
as the leading figure among the statesmen of the earth. The
nations await his words, and study what he says. Being a
man of peace, he is not responsible for the bloody conflict
which is staged among the nations of the earth, and which
threatens to blot out culture and civilization. Now that
the nation has been drawn into the awful maelstrom, we
may be assured that he is fully aware of the tremendous
responsibilities which he carries, and knows the meaning
of worry, anxiety, perplexity, and sleepless hours.
If ever the injunction to pray and intercede for those
in authority was in place, it is in this "supreme moment in
history." We should remember at the throne of grace our
nation's Chief Executive. He needs prayer more than cen-sure
or criticism. Not only do the men upon whom rest
the responsibilities of directing the destiny at such a time
as this, need our prayers, but a heartbroken, sobbing world
is calling for help, and we should do all we can to minister
to the needy and suffering.
TO OUR YOUNG MEN*
We are in the midst of a great world crisis. Tremen-dous
issues are at stake. Those in authority are in great
perplexity. The war has created many hardships which
affect every one. The spirit of sacrifice for the common
good should enter into the life of every individual who
shares in the common blessings of his country.
We are exhorted to pray for those who "are in author-ity;
that we may lead a quiet and peaceable life in all
godliness and honesty." Not only do our President and our
government need our prayers and our loyal support dur-ing
this hour of national crisis, but those who have offered
their very lives for their country and are now languishing
* C. S. Longacre, in leaflet issued by the War Service Commission of the General
Conference of Seventh-day Adventists.

222. 244 IN TIME OF WAR
on beds of sickness and suffering, need our help and min-istry
in the army camps, in the field, and at home.
The convictions of those who hold religious and con-scientious
scruples against the taking of human life have
been protected by special legislation. This is a consider-ation
for which every noncombatant ought to be extremely
grateful.
Our young men who have been called into the army so
far, have given their country excellent service. The army
officials have expressed themselves as well pleased. Our
young men are working as noncombatants, principally in
the base hospital and ambulance units. Here they feel they
are engaged in a work of mercy, doing good seven days
each week. This line of service on the Sabbath is in har-mony
with their religious belief and practice.
Our young men are not moral cowards. They are will-ing
to share the dangers and hardships incident to the war.
They are not afraid to gather the wounded from the battle-field,
even in time of great personal danger. They have
volunteered their services for this most dangerous work.
The government has given noncombatants the privilege of
working in the medical corps, preferably in the base hos-pital
and ambulance units. This branch of service is a
work of mercy, in which the most faithful and devoted
Christian can conscientiously engage, even upon the Sab-bath
day.
Our Saviour set us the example of doing works of mercy
and actual necessity on the Sabbath day. He told a sick
man whom He healed on the Sabbath day to take up his
bed and repair to his own home. The scribes and Phari-sees
accused Christ of doing many things on the Sabbath
day which they considered not lawful. But Jesus answered
them thus: "I will ask you one thing: Is it lawful on the
Sabbath days to do good or to do evil? to save life or to
destroy it?" On another occasion the Saviour answered

223. CHURCH INSTRUCTION TO ITS MEMBERS 245
His accusers : "What man shall there be among you, that
shall have one sheep, and if it fall into a pit on the Sabbath
day, will he not lay hold on it, and lift it out? How much
then is a man better than a sheep? Wherefore it is lawful
to do well on the Sabbath days."
The Saviour laid down some broad principles here as
to what constitutes proper Sabbath observance in times of
necessity and distress. These principles are worthy of our
study now. The Saviour kept the Sabbath by healing the
sick and ministering to the needy. Supplying an actual
need is the highest kind of service.
It was unlawful for David to eat the holy showbread
of the temple. But in his dire need he ate it, and the Lord
justified him. Ordinarily, he would have suffered a terrible
penalty for appropriating the holy bread for his own use.
In God's sight, the saving of a life appeals to Him more
than does a formal ceremonialism.
"Well," says one, "I could conscientiously stand by a
sickbed and minister to the sick in a base hospital in the
army on the Sabbath day, as an act of mercy and necessity,
but I would draw the line there. I could do no more than
wait directly upon the sick."
But in order to make this direct service effective there
is considerable auxiliary work that is necessary in a base
hospital where there are hundreds and thousands of patients
exposed to all kinds of dangers in close confinement. Some-body
must be in the linen ward to supply the clean linens
for the daily changes. Somebody must act as the doctor's
messenger, fill the prescriptions, and see that the orders
are carried into effect in behalf of the sick. Somebody
must be at the telephone desk. Somebody must keep the
floors and vessels in the wards immaculately clean. Some-body
must prepare the food for the patients and helpers.
Somebody must wash the dishes. Somebody must shovel
coal into the furnace on the Sabbath when necessary.

224. 246 IN TIME OF WAR
There are many other things, too numerous to mention
in detail, that have to be done daily in and around a base
hospital and in connection with the medical ambulance
service that are not a direct waiting upon the sick at their
bedside. But this indirect service is absolutely necessary,
as it contributes to the comfort, health, and welfare of the
sick and suffering. If this indirect service were not per-formed
by some one on the Sabbath day, it would practi-cally
nullify the value of the direct service.
We recognize this principle of direct and indirect serv-ice
in connection with our sanitarium work. Not all can
wait directly on the sick on the Sabbath day. Somebody
fires the boiler, another operates the elevator, another an-swers
the telephone calls, another operates the automobiles
carrying patients to and from the station, another keeps the
register; others prepare the food and carry the trays; and
the faithful watchman does guard duty on Sabbath night
the same as on other nights.
The base hospital work in the army camps is operated
on a much larger scale. The dangers from contagion and
infection are much greater than they are in our well--
equipped sanitariums. Hence our government is very
strict in taking proper precautions to safeguard the health
of all concerned.
The government requires as an absolute daily necessity,
for sanitary reasons, that the linen be changed, the vessels
and latrines cleaned and disinfected, the floors in the wards
swept and mopped, the dishes washed, the daily refuse
gathered up around the building; and likewise the daily
treatments must be given, the doctor's messenger and clerk
have to be on duty to make his orders effective, and the
watchman has to be on duty each and every night. The
War Department regards all this work as a daily work of
mercy and necessity in behalf of the sick and suffering.
The commandin. eneral in man of the army camps

225. CHURCH INSTRUCTION TO ITS MEMBERS 247
has made a sessj41 ruling exempting Seventh-day Adventist
members from all unnecessary labor even in connection with
the base hospital work on the Sabbath day. In one of the
camps, where one of our young men was court-martialed
for refusing to do_utm_ecessary work in connection with the
base hospital aervice—namely, the cutting of brush—the
reviewing board changed the sentence from guilty to not
guilty, because the commanding general of that camp had
issued an order that Seventh-day Adventist members should
be excused from all unnecessary labor on the Sabbath day,
and the reviewing board held that the order to cut brush
was illegal, as the cutting of brush was not a daily neces-sity.
But the reviewing board found the accused guilty of
another charge, for refusing to cleanse the latrine on the
Sabbath, which they regarded as a sanitary measure for
the protection of the health of the camp, and as an abso-lutely
necessary daily service. For refusing to do this
latter service in connection with the base hospital work,
he was sentenced to five years at hard work at the Leaven-worth
Disciplinary Barracks.
(
As the War De_partment regards this service_as an actual
necessity, to he performed6iTy716i• —-s'tT-iisly_s_anitary , rea-so..
n._s ./._i n order to safeguard the health of all vyeshould
comply _with fh—err regnest and realize that we have not
b r9ten_tbel but that we 1gysfstfillsAlbs, Jaw
"to ci000si_oli the Sabbath days" and "to savelite."
Using the latrine incident again as an illustration of
the principle relative to Sabbath work, the brother who
refused to cleanse and disinfect the latrine, no doubt was
perfectly sincere and conscientious in the course he took.
He evidently reasoned that he would not do this kind of
service in civil life or in his own home on the Sabbath day,
and therefore he ought not to do it in the army. But the
dangers of infection and contagion arising from insanitary
conditions are far greater in the congested army quarters,

226. 248 IN TIME OF WAR
where all kinds of diseases are prevalent, than they are in
a private home, or in a small, well-equipped institution.
We must take these changed conditions into account when
the responsibility of protecting the health of a large camp
is placed upon us.
We should be willing to submit to anything but sin.
Loyalty to moral principles is a paramount duty in the
life of every individual. Each is answerable to God alone
for his convictions, and must give an account of himself
at the last great day. No one can decide for another the
paramount issues of eternity. Each individual must de-cide
the great question of the difference between right and
wrong. We must interpret our religious ideas of Sabbath
observance, not after the example and teachings of the
Pharisees, but in the light and example of the life and
teachings of Christ. We must be able to discern the dif-ference
between policy and principle, and be true to prin-ciple.
We must be consistent. We cannot be conscientious
in some matters and insincere in other things that are
equally important. We must not shift a responsibility
which rightfully belongs to us, upon some one else.
These words of caution are offered in the hope that
they may be of help to our young men, with respect to
both their duties toward their God and their obligations
toward their fellow men. We should study, not how little
we can do for suffering humanity in this hour of national
distress, but rather how much. We, above all people, who
stand as the advocates of health and sanitary reforms, for
a practical religion which delights in works of mercy,
should stand in the forefront in this line of service.
May God guide each one of you in sound wisdom and
judgment. Let your decisions be tempered with grace,
tact, and discretion. Think deeply, and think your prob-lems
through clearly. Pray much, and cast not away
your confidence and hope. Be courageous and manly.

227. CHURCH INSTRUCTION TO ITS MEMBERS 249
Let your deportment merit the much-cherished appro-bation
: "Well done, thou good and faithful servant."
THE CALL TO SERVICE*
The last few months have brought many of our young
men a call to the service of their country. They have re-sponded
nobly and loyally, and we believe that in every
instance they are rendering faithful, conscientious service
in the work to which they have been assigned. We know
that they will ever seek to do this. It is inconceivable that
a Seventh-day Adventist should be possessed of another
spirit than that of faithfulness.
We know that to some of these young men, in common
with thousands of others, this change in environment has
brought keen disappointment. They have been compelled
to lay aside, for the time being, their life plans, whatever
those plans may have been.
Many of our young men, we believe the large majority,
were preparing to fit themselves for lives of missionary
service, and the call to the colors need not change their
purpose in this respect. Indeed, they may find in their
present environment in camp or field, abundant oppor-tunity
for missionary labor of the most practical kind.
They will come in contact with young men of their own
age, with some of the finest young men in America,
What an opportunity is afforded them to represent in this
association the life of the Master! Where could they find
a finer field? Instead of repining over their lot and re-gretting
the necessity which has brought them to their
present place, they should believe that God in His provi-dence
has permitted it,—permitted it for a double purpose,
for some good which He sees can come to them in the
development of character and for the good which He sees
may come to their associates through them.
* F, M. Wilcox, in the Review and Herald, August I, 1918.

228. 250 IN TIME OF WAR
Let our young men resolve, therefore, that since God
in His providence has brought them where they are, they
will see in their environment opportunities for service,
and will occupy the field as He would have them do.
The Spirit of the Lord must indicate to each one the
manner in which he is to perform this service. In some
instances religious literature may be distributed or reli-gious
conversations may be held. In every instance the
disciple can represent in his own life the character of his
Master, and this is the most effective preaching in which
he can engage.
A camp pastor recently remarked to us: "One active
Christian young man in this camp can do more for Christ
than I can do. He can come nearer to his associates. His
words will have much greater effect than mine."
Young men, be true to God. Be careful to maintain
in your own religious experience a living connection with
Him. From Him daily draw strength and courage. Then,
as opportunity affords, pass on to others the grace and help
which you receive from above. As you obtain from Christ
comfort in your loneliness, rest in your weariness, hope
and courage and fortitude in your trials, pass on to others
the blessing of this experience as opportunity affords, be-lieving
that as God in His providence has permitted you
to come to the place you now occupy, He will make of
you in that place His messenger of light and blessing.
YOUR LETTER TO YOUR SOLDIER BOY*
Have you a son or a brother or a husband in the service
somewhere in France or in the training camp preparing to
go to the front? If so, what is the nature of the letters
you write him from week to week or from month to month?
Your letters will have much to do with his state of mind,
with his courage and fortitude, with his trust and confi-
* F. M. Wilcox, in the Review and Herald, June 13, 1918.

229. CHURCH INSTRUCTION TO ITS MEMBERS 251
dence in God. You may impart to him in your letters
hope and good cheer, or you may cause him depression
and discouragement. The spirit you feel will react upon
him.
What do you write?---of how homesick you are to see
him; of your loneliness at his absence; of the inconvenience
and loss occasioned by his leaving home? Do you tell him
you are growing old and need his help; that his mother is
failing in health; that you hope he will take any and every
opportunity to secure a discharge from the service, or at
least a furlough?
Be assured that such letters will only depress and dis-courage
the one you may be fondly trying to help. They
will make him less a man and less a Christian. His
thoughts of home will picture the sorrowful situation which
you have described. Better not write at all, or at least
very infrequently, letters of this kind.
But you should write, and write often, to the one who
has gone out from the home nest. You should write at
least once a week, and if mail facilities permit, even twice
a week. Write brave, strong, courageous words. Do not
whine, or grumble, or mourn. Write words of hope and
cheer.
Tell him to be a brave, noble Christian man; to obey
God conscientiously, and to serve his country loyally. Ex-hort
him to be faithful in religious duty, in Bible study,
and in prayer; and active in Christian service so far as
opportunity affords. Tell him of your confidence in his
integrity, his honesty, his virtue; and that you know he
will do nothing to bring a stain upon the family name or
discredit to the cause of Christ.
Tell him all the family and church and neighborhood
news. Tell him what you planted in the garden, how much
butter you made, what kind of dress you bought, and en-close
a sample of the goods.

230. 252 IN TIME OF WAR
Write him about the last church election, who was
chosen superintendent of the Sabbath school, how much
was given to the cause of missions, and about other church
and conference activities.
Write him about Brother Smith's new house, the way
neighbor Brown lost his horse, the marriage of Tom White
and Mary Green, and a thousand and one other happen-ings
in the old home environment. He is dependent upon
you to keep him in touch with the old scenes and asso-ciations.
And do not think that these little details in your
quiet home experience and knowledge will not interest him.
Indeed they will; they are the very things he desires to hear.
Letters of this sort----bright, hopeful, newsy letters,
breathing the spirit of love and of the Master—will do
much to inspire and energize the boy who has gone from
you. Write such letters. Carry on your heart daily a
burden of prayer for the absent one. In this way God
may help you to strengthen the bond existing between the
home and the soldier son, and to save and safeguard him
against the evils and temptations which his new life thrusts
upon him. The heavenly Watcher will keep faithful vigil
over the loved one committed to His keeping.

231. EXEMPTION FROM BEARING ARMS IN
GREAT BRITAIN

232. EXEMPTION FROM BEARING ARMS IN
GREAT BRITAIN
THE history of the future will bear witness to the
principles of justice and equity for which the government
of Great Britain stands. The subjects of its kingdom
won their Magna Charta after a long struggle for religious
and civil liberty, and they cherish today these blood-bought
privileges.
In 1859, Her Majesty, Queen Victoria, issued a royal
edict to her subjects in India, in which she took occasion to
proclaim to the world from the throne of Britain a Magna
Charta of religious liberty for every British subject, which
is worthy of the respect of all mankind. The following
are the words of this noble decree:
"Firmly relying, ourselves, on the truth of Christianity,
and acknowledging with gratitude the solace of religion,
we disclaim alike the right and the desire to impose our
convictions on any of our subjects. We declare it to be
our royal will and pleasure that none be in any wise
favored, none molested or disquieted, by reason of their
religious faith or observances, but that all shall alike enjoy
the equal and impartial protection of the law; and we do
strictly charge and enjoin all those who may be in author-ity
under us, that they abstain from all interference with
the religious belief or worship of any of our subjects on
pain of our highest displeasure.
"And it is our further will that, so far as may be, our
subjects, of whatever race or creed, be freely and impar-tially
admitted to offices in our services, the duties of which
they may be qualified by their education, ability, and in-tegrity
to discharge."
These principles of justice and liberty were recognized
255

233. 256 IN TIME OF WAR
perhaps as far as humanly possible under the stress and
tension of the great World War. That terrible conflict
pursued its ruthless course in demanding continually more
men to extend the ever-widening line of battle and fill the
places of those who had fallen at their post. This naturally
increased the war tension in Great Britain and more and
more youth of the nation were called to the colors. This
impressed the leaders of our work in the British field to
make representation to the government as to the attitude
of the church regarding the bearing of arms on the part of
its members. The following statement, signed by the offi-cers
of the British Union Conference, was presented to
the government:
QUOTATION FROM BRITISH UNION CONFERENCE
MINUTES, JANUARY 12, 1916
MILITARY QUESTION
The effect of compulsory service upon our young men,
and our attitude in respect thereof, was discussed at great
length, and finally it was agreed that a statement of our
position be sent to the Prime Minister. This matter was
left to Brethren Olsen, Bartlett, and H. E. Armstrong.
The following draft letter was subsequently approved:
The Rt. Hon. H. H. Asquith, M.P.
SIR :
We write on behalf of the Seventh-day Adventist Church, a religious
body which at the present time numbers some 3,000 in the United Kingdom.
As a church we are opposed to war. Our people in the United States,
during the Civil War, were recognized as noncombatants, and lately in
Australia and South Africa we have been granted exemption from com-batant
duties and from general work on the Sabbath.
We are Christian observers of the seventh day of the week, in obedience
to the fourth commandment as we understand it; none of our members
labor in their ordinary callings from sunset Friday till sunset Saturday.
We should be grateful to you if our case could be given consideration,
and if we, the undersigned, were authorized to assure our young men that
they would be assigned to noncombatant duties, and that, so far as the

234. EXEMPTION IN GREAT BRITAIN 257
demands of mercy and absolute necessity required, they would be free to
observe the Sabbath as a day of rest. Most if not all of them would
prefer to be employed in such work as the care of the sick and wounded,
either at home or at the front.
We are, Sir,
Your obedient servants.
The appeal of the British Union Conference to the
English government did not go unheeded. Notwithstand-ing
the growing seriousness of the situation and the need
of marshaling every resource for the winning of the con-flict,
a humane sense of justice and a high regard for con-scientious
convictions were manifested by the government.
The provision made and the steps by which our young men
called to the colors could avail themselves of that pro-vision,
are clearly presented in the following statement by
Pastor W. T. Bartlett, who was appointed by the Seventh-day
Adventist Church in Great Britain, to look after the
interests of our brethren in relation to the question of bear-ing
arms:
STATEMENT BY PASTOR BARTLETT
In 1916, military service became compulsory in the
British Isles. Everybody was made liable to be called
up after a certain date, and whoever failed to answer the
call was subject to arrest and punishment as a deserter.
Provision was however made, that men who had consci-entious
objections to engaging in warfare, might be given
noncombatant work, provided they satisfied the appointed
tribunal that their objection was genuinely conscientious.
A man, when called up, could appeal to one of the tri-bunals
as a conscientious objector, and the call was held
up until the tribunal had heard the case.
There were three grades of tribunal. The first, or local,
was held in the locality where the objector resided. The
chairman was usually a well-known citizen, and he had a
17

235. 258 IN TIME OF WAR
number of persons, also local residents, associated with him
to help him decide on the cases.
If the objector was not satisfied with the verdict of the
local tribunal, he had the right to appeal to the county
tribunal. Each one of the counties had such a tribunal
provided. The objector was entitled to appear in person
before these two tribunals, and speak for himself and call
witnesses in his favor.
If the objector was not satisfied with the decision of
the county tribunal, he could appeal to a third tribunal,
known as the central, but only provided the county tribunal
gave consent to the appeal. There was only one central
tribunal, and any statement made to this body had to be
made in writing. There was no opportunity to appear in
person. As a rule, only cases that raised some principle
that had not already been decided upon were allowed to
be carried to the central tribunal.
At the local tribunals, a military representative was
present, who was privileged to cross-examine the consci-entious
objector, or call evidence for the purpose of weak-ening
or discrediting his case. These military represent-atives
usually were men of legal as well as military expe-rience.
They were keen in contesting the conscientious
objections brought before the tribunals, and quite early in
the history of the tribunals became well versed in all the
arguments that could be employed to support a conscien-tious
objection to warfare.
I attended many hearings before both the local and
county tribunals, and always felt that the members of the
tribunals were trying to be fair to everybody, although in
the case of very many of the members of the tribunals, it
was exceedingly difficult for them to have any sympathy
with conscientious objection to warfare when so many mil-lions
were being compelled to serve at the front.
A few of our members had already enlisted, thinking

236. EXEMPTION IN GREAT BRITAIN 259
it their Christian duty as good citizens, and a somewhat
larger number had decided to have nothing whatever to
do with army operations, even though of a noncombatant
character. These would rather go to prison than put on
a uniform.
The majority of our members, however, although con-scientiously
opposed to bearing arms, took the position
which the denomination had taken throughout its history,
that it was our duty to be subject to earthly rulers, so far
as their demands were not opposed to the law of God.
These felt that the taking of human life in war was a
breach of the commandments, but they were willing to
serve their country in any way that did not call for the
taking of life, or any direct participation in the work of
slaughter. If the government offered genuinely noncom-batant
service, they felt that the Scriptures authorized and
called them to render such service.
Accordingly we approached the government on behalf
of our men as a body, stating our position, and asking that
we be recognized as conscientious objectors, and be per-mitted
to engage in life-saving activities, such as Red Cross
or hospital work.
Meanwhile, a considerable number of our young men
had been called up to join the colors, and while waiting
for the answer of the government to our request, we put
in an appeal as conscientious objectors. This appeal was
duly heard. The local tribunal was favorably disposed
toward us as conscientious objectors, but seeing that the
government had made no reply to our offer, they decided
that we should enter the noncombatant corps which had
been organized.
Expecting any day to hear from the government in
reply to our offer, we appealed to the county tribunal. In
due course this appeal was heard, and we told that tribunal
what our attitude was and what we had offered to do. They

237. 260 IN TIME OF WAR
thought that the best course was to refer the matter to the
central tribunal, and this they did, without our appealing
to that body. The central tribunal in due course announced
its decision, that our young men should be enrolled in the
army for noncombatant work. Every one of our members
who appeared before a tribunal was given a certificate that
he was a Seventh-day Adventist. This was held to be
sufficient proof of his genuine conviction against warfare.
We never received any answer to our offer of Red Cross
service, but we were later told indirectly that the govern-ment
had submitted our offer for consideration to the War
Office, and were informed by them that the soldiers resented
being cared for by conscientious objectors. A great deal
of bitterness had been worked up against the "conchies,"
and in the public mind these were regarded as traitors to
the national cause. Included in the ranks of the conscien-tious
objectors were men whose objection was based on
Bible and religious grounds, while there were also many
who refused as communists to help a capitalist country.
Some of these objectors were not at all averse to the use of
violence when it advanced their own program. Consci-entious
objectors had a bad time everywhere. It took a
considerable degree of moral courage to appear in public
with the brass letters "N.C.C." (Noncombatant Corps) on
the uniform.
At first our members experienced little difficulty over
the Sabbath. The military commanders did not under-stand
conscientious objectors, and would have preferred to
have nothing whatever to do with such creatures. They
were agreeably surprised when they found some, at least,
healthy, normal human beings who were perfectly willing
to do a good day's work and gave them no trouble. One
colonel told his N.C.C.'s that if they were willing to work
hard, they would find him very easy to get along with.
When the officers found in the ranks certain conscientious

238. EXEMPTION IN GREAT BRITAIN 261
objectors who could not work on the seventh day, they
were quite willing to humor these if they would make up
the work on Sunday.
In time, however, as the N.C.C. men were distributed
here and there, they met with officers who were less con-siderate,
and who refused to allow the privilege of Sab-bath
rest. These supposed that they had only to give the
order, and military discipline would attend to the rest.
To their surprise, they found the Adventists would rather
be arrested than break the commandments of God. The
usual sentence was six months' imprisonment. Members
of the courts-martial were often very sympathetic, and dis-liked
to pass sentence, but under military law they had to
uphold discipline when once it had been invoked.
The government had, however, previously decided that
any N.C.C. man who had to be punished, should serve his
sentence, not in a military prison, but in a civil prison.
As the number of N.C.C. prisoners increased, large civil
prisons had to be set aside for the purpose, and in order
to reduce the pressure on these, gradually a Home Office
scheme was devised by which men were, after a period in
the civil prison, removed from these places and taken to a
kind of labor camp. Here they were given work under
not too unpleasant conditions, and had privileges, such as
permission to go out on Sabbaths or Sundays, and attend
religious services.
A group of our college students who had appealed to-gether,
went into the N.C.C. and remained together. In
the course of time they were sent to France, where for a
time they were well treated. New officers, however, made
up their minds that it was necessary to compel the Seventh-day
Adventists to work like other people, on Saturdays.
Our members disobeyed the orders and were arrested, court-martialed,
and sentenced to a long term of imprisonment.
According to the instructions of, the government, they

239. 262 IN TIME OF WAR
should have been sent to England to serve their sentence
in a civil prison, but for a time they were put in a military
prison in France, and found themselves in a place where
it was customary to deal severely with the refractory ele-ments
which conscription had brought into the army. Here
they were ordered to do prison work on the Sabbath, and
on their refusal, were put in irons, and sentenced to various
kinds of exhausting punishment. They were also put in
solitary confinement, and then told individually that the
rest had given in. All, however, stood firm.
We had learned of their imprisonment, and had written
on their behalf to the government. Several bodies, reli-gious
and political, who were watching the interests of
the conscientious objectors closely, also wrote strongly to
the authorities, protesting against the ill-treatment of these
young men. We did not know what action was being taken
in response to our protest, but learned in the course of a
few weeks that the young men had arrived in England and
were now in a civil prison. We were admitted to these
prisons, and had opportunity to conduct a religious service
once a week with our members.
Nearly all Seventh-day Adventists were sent to the same
prison, so as to facilitate dealing with them. They were
all freed entirely from Sabbath labor, and a special dietary
was also provided for them, as soon as their objection to
eating swine's flesh was made known. Our denominational
books were also allowed to be placed in the prison library
for their benefit.
Soon after the young men arrived in England, I re-ceived
a letter from a general in the War Office, inviting
me to call on him. I did so, and he told me what had
happened in the case of the young men who had been
imprisoned in France. A full investigation had been
ordered. I saw thick volumes of the evidence that had
been taken. Several officers had been reprimanded and

240. EXEMPTION IN GREAT BRITAIN 263
some degraded in rank for their slackness in permitting the
ill-treatment of the young men. The investigations had
gone to the very highest quarter in the army in France.
I was assured that the War Office would not tolerate
any ill-treatment of conscientious objectors, and was in-vited
to report to them whatever I might hear of in the
way of departure from military regulations on this matter.
I was permitted to read copies of letters of reprimand that
had been sent to the officers involved. The War Office
took the position that the young men had rendered good
service in the past, and those who found it impossible to
continue to utilize their honest work and recognize their
religious scruples were reproved as seriously lacking in
common sense.
That was the end of the persecution for our young men.
Whenever I heard of any pressure being brought to bear
upon our members, I had only to report the circumstances
to the War Office, and the matter was immediately put
right. To my suggestion that, as some compensation to the
young men who had been ill-treated in spite of their faith-ful
service, they should be at once released from the labor
camp, and set free to do whatever work of national im-portance
they could find for themselves, the War Office
promptly agreed, set the machinery in motion, and the
young men concerned were given freedom to secure work
for themselves, as long as it was useful work of some im-portance
to the national interests. Others sent to the labor
camps were not liberated till the close of the war.
When the war ended, Seventh-day Adventists had won
recognition everywhere as genuine Christians, with a rea-sonable
ground for their conscientious objections to war-fare
and a consistent willingness to do with their might
whatever work was given them that they could conscien-tiously
do. Only one of our members gave up the Sabbath
under pressure. He was never happy again until a year or

241. 264 IN TIME OF WAR
more later he told his superior officer that he could work
no more on the Sabbath, and would rather suffer punish-ment
than continue in sin. To his surprise, the officer
raised no difficulty, but arranged for his freedom from
Sabbath service.
At one of the largest military camps we had two mem-bers,
both N.C.C. men. One day the general in command
complained strongly that, despite his frequent orders, the
taps of the various watering places in the camp were al-lowed
to leak badly, and cause insanitary, muddy condi-tions
around. He asked the sergeant in charge if there was
nobody in the whole camp who could do the job properly.
The sergeant told him he knew of a couple of men who
could be trusted to carry out instructions properly, but
thought that the general would never consent to give them
the work because they were N.C.C. men.
"I do not care what they are, if they will keep this
place dry," said the general. The sergeant rejoined, "There
is another fatal objection to them. They won't work on
the seventh day of the week." "I don't care when they
work if they will look after these taps properly," said the
general. So our two brethren were given the task, and
there was never a single complaint afterward. Of the two,
one had been a canvasser, and the other a field missionary
secretary whose duty it was to instruct him. Now the
canvasser, who was an engineer's mechanic, was put in
charge, and the other, the field missionary secretary, whose
duty it had been to see that the canvasser put in full time,
now carried the bag of tools for his superior. They held
their job until the end of the war, and became practically
their own masters.
There was one camp situated in one of the famous
military centers of England, where discipline was very
strict. The sergeant major in this place who had to deal
with conscientious objectors, was very hard on Seventh-day

242. EXEMPTION IN GREAT BRITAIN 265
Adventists. He made no concessions, and any of our mem-bers
who came under his control were sure to find trouble.
Toward the end of the war, one of our members was
sent to that camp, and went in, naturally fearing that he
would at once be sent to prison. He found an officer de-termined
to make him work on the Sabbath or go before
the court-martial. The sergeant major referred to was in-structed
to see that the young rebel did what he was ordered
to do. It was a great surprise to the Adventist to overhear
a conversation between the officer and the sergeant major.
"Take my advice," said the sergeant major, "and leave
the man alone. I have tried to make these Adventists work
on their Sabbath, and I found I could not do it. I have
seen a good many officers try their hand at the job, and I
never saw one succeed yet. What is more, the War Office
has tried and failed. I am not going to have anything
more to do with it."
The officer followed the counsel, and our young brother
found freedom to observe the Sabbath even in that center
of strict military discipline.
THE CHURCHES AND WAR
ATTITUDE OF SEVENTH-DAY ADVENTISTS
OFFICIAL STATEMENT ISSUED BY THE EXECUTIVE COMMITTEE OF THE
BRITISH UNION CONFERENCE*
From time to time, Seventh-day Adventists have ex-pressed
themselves officially on their relationship to war.
Perhaps the most comprehensive statement was that for-warded
to the Prime Minister on March 13, 1935. It
read as follows :
"SIR,
"We beg respectfully to draw your attention to the following resolu-tion
passed today by the Executive Committee of the British Union Con-ference
of Seventh-day Adventists.
*A further pronouncement on noncombatancy, published in the organ of the British
Union Conference, April 23, 1936.

243. 266 IN TIME OF WAR
"As a Christian church, believing in the undiminished authority and
perpetuity of the moral law, given by God Himself in the ten command-ments,
we hold that we are thereby forbidden to take part in combatant
service in time of war.
"We recognize that all earthly governments are ordained of God,
and that such governments, in the exercise of their legitimate functions,
bringing the blessings of order, justice, and safety to their people, should
receive the loyal support of their citizens at all times.
"Obedience to law and government, where there is no conflict with
the law of God, we hold an essential Christian duty, and the various
organizations of our work in all countries wholeheartedly offer consistent
loyalty to the governments under whose jurisdiction they operate.
"While we have always held, as a denomination, the noncombatant
position in relation to war, which was recognized in all parts of the
British Empire during the Great War, we hereby, in this time of peace,
reaffirm our position on this matter, so that, in the event of any future
outbreak of hostilities, there may be no question as to the sincerity of our
convictions."
It is clear from the foregoing that Seventh-day Ad-ventists
take the definite position that, as Christians, dis-ciples
of the Prince of Peace, they cannot conscientiously
participate in any activity directly contributing to the tak-ing
of human life. On the other hand, as loyal citizens,
believing that "governments are ordained of God" (Rom.
13 :1 ), they consider it their duty in national emergencies,
as in times of peace, to render willing obedience to all
laws, save only where such may conflict with the higher
law of God.
As to the nature and extent of noncombatant service
rendered by individual members, they hold that these are
matters for personal decision.
THE PRESENT POSITION
During the World War of 1914-18, His Majesty's
Government, in the Military Service Act of 1916, con-ceded
exemption from combatant service on the ground of
conscientious objection, leaving to local tribunals the duty
of deciding whether or not applications were made in good
faith.

244. EXEMPTION IN GREAT BRITAIN 267
The clause providing for such exemption read as fol-lows:
"On the ground of conscientious objection to the under-taking
of combatant service."
As a result of this provision, Seventh-day Adventists
were able to serve their country in various capacities, some
in civilian service, others in the specially provided Non-combatant
Corps.
In view of the fact that the Military Service Act of
1916 was repealed in the year 1927, and the voluntary
principle of recruiting reestablished, this provision for
conscientious objectors has naturally lapsed. What the
attitude of the government may be in the event of war
breaking out anew, no one can predict. The next war
will differ in so many respects from the last, particularly
in the swiftness of its onset and the immediate appalling
results to the civilian population, that all forecasts are
futile. In any event, however, Seventh-day Adventists
would again stand by their noncombatant principles.
Whether or not some form of noncombatant corps will
be reestablished, no one can say. It would be preferable
if all persons having conscientious objection to war could
be employed in a civilian capacity on works of national
importance. This would certainly be the choice of Sev-enth-
day Adventists.
PREPARATION FOR NONCOMBATANT SERVICE
It is but right that those who claim exemption from
military service on conscientious grounds should be pre-pared
to render the most efficient service within their
powers in a noncombatant capacity. We suggest, therefore,
that those normally engaged in lines of work which, in
war, would not be regarded as of national importance,
would do well, in their spare time, to make themselves
proficient in one or more of the following forms of service:

245. 268 IN TIME OF WAR
Medical, Nursing, First Aid, Farming, Carpentry,
Cooking, Shoe Repairing, etc.
Because of the large place given by Seventh-day Ad-ventists
to health and welfare work, it is but natural that
they should prefer, wherever possible, to render assistance
in hospital and other medical service.
Training for such duties may be obtained through the
St. John Ambulance Association, which offers special
courses in First Aid, Home Nursing, Hygiene, and Sani-tation.
The British Red Cross Society also gives instruc-tion
in these subjects. Inquiries concerning classes con-ducted
by these organizations may be made either locally
or from their head offices in London.
Those receiving certificates for such studies should
preserve them carefully, so that they may be produced
in time of need.
ATTITUDE TOWARD AUTHORITIES
Needless to say, Seventh-day Adventists, if called upon
to serve their country in any capacity, will maintain a
respectful attitude to all in authority. Though always
standing firmly for their religious convictions, they will
present their requests for special privileges with the utmost
courtesy.
Both on and off duty, they will, of course, be circum-spect
in their deportment. All their tasks will be per-formed
promptly, cheerfully, and to the best of their
ability.
As in the case of the prophet Daniel, it should be
impossible for the authorities to find any fault with them,
save only "concerning the law" of their God. Dan. 6:4, 5.
Where difficulties arise by reason of religious convic-tions'
being ignored, those involved should present their
appeals respectfully before their superiors.

246. EXtMPTION 114 GREAT 1RITAIN 260
SABBATHKEEPING
Faithful observance of the Sabbath during periods of
national emergency will inevitably be attended by many
difficulties. Seventh-day Adventists will, even at such
times, maintain their loyalty to the divine law, and, by
the grace of God, "remember the Sabbath day, to keep
it holy."
Questions will arise as to what is permissible on the
Sabbath. Works of mercy and necessity may rightly be
performed. Other tasks must respectfully be refused.
It would be impossible to attempt to enumerate all the
duties which should or should not be undertaken on the
Sabbath. Circumstances will vary. Every one will have
to decide these matters conscientiously for himself, pray-ing
for the guidance of the Holy Spirit, that God may
be honored.
Sometimes an offer to work on Saturday night and
Sunday, instead of on Friday night and Saturday, is
appreciated.
It is always best to explain to the authorities at the
outset that God's law requires the observance of the Sab-bath
from sunset Friday to sunset Saturday, for unless the
time is definitely understood, conflict and embarrassment
are certain to arise.
All who ask for Sabbath privileges will, of course, be
most careful how they observe the day. Carelessness in
keeping the Sabbath under such circumstances would be
quickly perceived, and result, in all probability, in a with-drawal
of privileges and discredit upon the cause of truth.
SPIRITUAL PREPARATION
The outbreak of war will bring all men face to face
with stern realities. Inevitably, it will be a time of great
trial and perplexity. Every one, both young and old, will

247. 270 IN TIME OF WAR
need a living connection with God, "a faith that will not
shrink."
In any crisis, God is the one sure refuge; and nothing
is of greater importance today than a deepening knowledge
of Him. If any are conscious of having drifted from God,
let them return to Him now. Only the genuinely converted
will be able to stand for God when the winds of strife are
raging.
In the World War of 1914-18 many remarkable evi-dences
of God's power and loving watchcare were seen,'
and thousands proved the certainty of His promises. As
He is "the same yesterday, today, and forever," we may
rest assured that, whatever may befall in the future, God
will still be for all His people "a very present help in
trouble."
If we trust Him fully, He will assuredly give us wis-dom
for every emergency, grace to keep us faithful through
trial, courage to endure to the end.—Present Truth, printed
and published in Great Britain, April 23, 1936.

248. IN PRISON FOR CHRIST'S SAKE

249. IN PRISON FOR CHRIST'S SAKE
EXPERIENCES OF ENGLISH YOUTH
SOME of our English boys knew what it was to suffer
for Christ. They demonstrated in their experiences that
they knew in whom they had believed, that religion was
not a mere theory in their experience, but one of practical
power. Like Elijah of old, they proposed to stand true
to Christ, even if they stood alone. We find the demon-stration
of this in the following experiences:
GRANTED CIVILIAN WORK
I secured noncombatant standing, in other words, ex-emption
from bearing arms. This included exemption
from the whole military system.
My requests for exemption were turned down by the
local and appeal tribunals, and a sentence of imprisonment
imposed, three months in a civil prison. At the end of
three months I was granted work of national importance
of a civilian character on the Denver Moors in Southwest-ern
England. Eleven hundred of us were housed in Dart-more
convict prison for close on to two years, which, as
you know, was the prison where Joseph Bates was kept for
a time as an American prisoner of war. I might say that
Mr. David Lloyd George, the British premier, regarded
the term of imprisonment as essential in determining
whether or not an objector was conscientious in his objec-tion
to military service. Large numbers consented to join
the army as the result of the hardships of prison life.
It would be difficult to list all the types of noncom-batant
work to which I was assigned during this period
s 273

250. 274 IN TIME OF WAR
and subsequently. They included peat cutting, harvesting,
laying drain pipes, road mending, cooking porridge for
I,Ioo men, washing dishes, cleaning stables, clearing snow
from the irrigation stream which supplied Plymouth with
fresh water, shepherding sheep, washing clothes, mending
and making mail bags, etc.
When the government realized it was costing too much
to keep us at His Majesty's expense, we were told that if
we could secure work of national importance near our
homes, we might secure a ticket of leave from the prison
camp. On the strength of my teacher's certificate, I se-cured
a position as an analytical chemist in the Quaker
Chemical Works, stoked boilers, and acted as the manager
of the seed department of a health food factory making
various kinds of nut butter.
I had no difficulty in securing exemption from work
on the Sabbath, notwithstanding the fact that at the time I
appeared at the tribunals I was not a baptized member of
the Seventh-day Adventist Church. In the civilian prison
I was given horseflesh in preference to pork, and at Dart-more
prevailed upon the authorities to grant me a vege-tarian
diet.
Sabbath exemption was secured through the interven-tion
of a Seventh-day Adventist pastor, who drew attention
to the privileges which were allowed Jews who were un-fortunate
enough to get behind prison walls.
The Lord certainly worked with me during that pe-riod.
Some one had placed "The Desire of Ages" in the
prison library, and this, with my Bible, resulted in my
finally accepting the truth. My parents and grandparents
had been Sabbathkeepers before me, but up to that time I
had been inclined to wander around among the churches.
* * *

251. IN PRISON FOR: CHRIST'S SAKE 275
PRAYERS Of CHURCH ANSWERED*
DEAR BRETHREN :
No doubt all of you during the past few days have
realized that in all probability it would not be smooth
sailing for us. We, too, fully realized this fact more than
you could have done; yet fully persuaded that we were
standing for the right, we kept smiling, confident of the
future. Since we have been in France we have been
brought before the captain in regard to the Sabbath four
times. It was not within his power to grant us exemption
from duty on the Sabbath, as he was subordinate to other
officers. We feel sure, however, that he did his level best
for us. After he had spoken to us, we could not help ad-miring
him for his consideration to us. Although we could
not see with him that the work we were doing during the
week was a necessity on Sabbath, yet we could understand
how, from his standpoint as a military officer, he could
not look at things otherwise than he did.
On Friday night we were all together in the hut, and
had such a happy time. We considered the matter as the
captain had requested, but our sacred trust and duty to
God was ever before us. The greatest difficulty then seemed
to be, not the almost certain punishment for refusing to
obey orders, but the disappointment to our captain, for he
had the esteem of us all.
The next morning was Sabbath, and at 6:30 A.M. we
were ordered as usual to the docks to work, and of course
we refused. Then followed a scuffle with one of the ser-geants,
who tried to force us down. Brother was
handled rather roughly. We were advised, however, to
go down to the docks, and there refuse to work. This
we did, and the difficulty which might not otherwise have
been avoided, passed over.
* The writer of this letter is one of a company of ministerial students who were
impressed into the noncombatant corps. This letter was addressed to a Seventh-day
Adventist church near London.

252. 470 • IN TIME OF WAR
When we reached the docks our names were taken,
and we were placed in full view of the laboring men for an
hour and a half. We were the gazingstock of men and
officers alike, and the reason why we were there went
round like wildfire. You would imagine that we had
heaps of ridicule, but there was none. On the other hand,
many came up to us, and we were able to show them that
the seventh day is the Sabbath of God, and that He re-quires
each one to observe it.
At the end of an hour and a half, a sergeant marched
us back to camp. Here each one of us was brought before
the captain and the sentence of fourteen days No. i field
punishment, was passed upon us. This punishment con-sists
of hard labor during the day, followed by two hours
of 'crucifixion,' which means that the prisoners are strapped
two by two, back to back, and the arms tied up to a tree
or a gun carriage. From this time we were prisoners
under military escort, waiting to be transferred to the
detention barracks.
At 2 P.M. we were marched off with full kit into
Boulogne, and arrived at a somewhat despicable building
where our clothes were fumigated. This process took a
long time. While our clothes were being steamed, etc.,
we, three at a time, bathed in disinfectant, two in a bath
and one in a tub. This ceremony completed, we dressed.
But it was too late for us to be accepted in the deten-tion
barracks, so we were taken to be examined to see if
we were physically fit for the punishment (crucifixion
torture) to which we had been condemned. We were
taken to two different places, but at each place the doctor
was not there. There was only one thing for them to do
with us that day, and that was to put us in the guardroom
for the night. When we arrived there, it was full, so
we were taken to our old hut and made prisoners in
one end.

253. IN PRISON FOR CHRIST'S SAKE 277
After supper we sat together on our blankets in one
corner and read our papers, reviewed our day's experience,
and closed the day as the sun set with some good old hymns
and prayer. We were all happy and joyous, without a
single look or note of discouragement. Thus ended an
eventful Sabbath with an inspiring evening.
Now as you have listened to our experiences, have any
of these queries risen in your minds: Why were we too
late to be accepted in the detention barracks? Why were
the doctors out in every case? Why was the guardroom
full? Why were we back in our hut again? These ques-tions
kept going through our minds, and all that we could
see was that God had a purpose in detaining us in this way.
The corporals could not understand it, for such a series of
coincidences was quite unprecedented in their experience.
We all went to bed that night and rejoiced in the hope of
standing still and seeing the salvation of the Lord.
Next morning we were up and ready to be medically
examined preparatory to going to prison. We were all
pronounced "fit," but to our surprise we were marched
back to the hut and left there for another hour. It all
seemed so strange. At the command, "Attention!" three
officers entered, and the camp commandant spoke. His
first words seemed firm enough as he said:
"You present here! I understand you have refused to
obey orders by not working yesterday. Let me tell you,
there is no bargaining in the army! When an order is
given, it must be obeyed, or else certain severe punishment
follows. Let me repeat, there is no bargaining in the
army." He rapped out the word "bargaining," and, chang-ing
his tone somewhat, went on:
"Now you boys are an intelligent set, and the reports
of your work are excellent. You are the best set we have
down at the docks. It seems too bad that there should be
such an unfortunate hitch in your work. I, with other

254. 278 IN TIME OF WAR
officers, have considered your cases, and have decided to
offer you your Sabbath off on condition that you make up
the time during the week. I command that all noncom-missioned
officers and commissioned officers leave the hut,
and give you five minutes to consider this offer. If you
accept, your sentence of fourteen days will be expunged."
Our hearts thumped with' joy, and tears of gratitude
came into our eyes. I felt like shouting, "We don't need
five minutes, sir!" When the officers reentered, Brother
stepped forward, and saluting the officer, said, "Sir,
we are only too glad to accept your kind offer. We cannot
express our feelings of gratitude to you. But we thank
you, and trust that we shall be able to express our appre-ciation
by faithful work in the future." In reply, the
commandant, evidently moved, said, "Now, boys, let this
be the last of trouble, and let us work together as one
family." Then we were dismissed, feeling like birds let
out of a cage.
So you see, dear brethren and sisters, the prayers of us
all were wonderfully answered. We simply took our stand
for what we believe to be God's truth, and hoped while we
waited for His deliverance. We all thank you for your
constant prayers on our behalf, and for the strength and
comfort we have received from our united supplication.
With Christian love and greetings from all the boys here,
Your brother in Christ,
* * *
CRUCIAL TESTS OF FAITH
On being called to the colors, we were attached to a
noncombatant corps and sent to France within a few days.
On our arrival there, our first business was to interview
our commanding officer regarding (I) our Sabbath duties,
and (2) our refusal to handle munitions or arms of any

255. IN PRISON FOR CHRIST'S SAKE 279
sort. He proved to be conciliatory, and having satisfied
himself that we were willing 'to tend the wounded, bury
the dead, or work at anything that came along night or
day, he gave us the exemptions we requested, and for a
year or so we worked under this arrangement.
On one occasion we were put to loading trains with
boxes that ultimately appeared to us to contain machine
gun parts and ammunition. We discreetly protested,
whereupon the officer commanding seemed quite satisfied
that our convictions were genuine, and we were assigned
other work. He had obviously tested us out.
Such experiences as these seemed to gain us the respect
of certain of the officers, though we were at all times sub-jected
to considerable abuse from other sources. Slowly
we were chosen in ones and twos for positions of some re-sponsibility.
Thus two of our men were at one time doing
the main part of the responsible work in a huge "dump,"
or depot, from which thousands of tons of timber, hut
sections, rails, etc., were despatched daily. The officer in
this depot was somewhat intemperate, but he knew our
men were not, and that they would never let him down.
He trusted them implicitly.
Others of our men were put in charge of the work of
gangs of enemy prisoners who were working behind the
lines.
Here is a typical experience of providential interven-tion.
One of our young men was working at the docks at
Le Havre in 1917. One day, as he was walking along be-neath
a maze of cranes and machinery engaged in unload-ing
vessels alongside the quay, a soldier in the fighting
forces called him suddenly. The young man stopped as
the soldier, obviously not long out of the filth and gore
of the trenches, said, "Excuse me, but you are the first C.O.
[Conscientious Objector] I've met, and I would like to
speak to you. I believe you are a—"

256. 280 IN TIME OF WAR
, At that moment there was an explosion as a crane cable
snapped and a cradle containing tons of wheat crashed to
the ground a yard or two ahead of the conversing soldiers.
Our Adventist young man said that, had this soldier not
stopped him, he most certainly would have been crushed
on the spot where the load fell. It seemed that the fight-ing
soldier was longing to converse about God and the
future life as a result of the awful experience he had had,
and he was asking, "Are you a Christian?" when the
accident occurred.
While in the military prison, we had a grueling phys-ical
experience the first Sabbath we were there. There-after,
the governor gave orders that never were we Advent-ists
to be allowed to work among the other prisoners on
Fridays. The other 2,000-odd prisoners were desperate
men, and a revolt was not improbable if they saw that we
Adventists were gaining anything by our resistance. The
prisoners were marched daily under heavily armed guard
to the docks and other labor places, but on Fridays the
Adventists were kept within the prison precincts to avoid
any incitement to mutiny should they "down tools" at
sunset before the other prisoners.
By some oversight, one Friday morning one of our
men was marched out with the other prisoners to the
docks. His account of what followed was recorded thus:
"I felt that this was to be a day of crucial testing for
me. I was alone among some goo desperate men on the
docks, with armed guards on every hand. During the
morning the governor appeared on his rounds and sent
for me.
" 'You are to work with this party till 6 P.M.,' he said,
`with none of this Sabbath nonsense we had from you last
week.'
" 'Pardon me, sir,' I said, 'but I must follow my
convictions, though I have no desire to be troublesome.'

257. IN PRISON FOR CHRIST'S SAKE 281
"Sternly the officer barked out, 'Look here! If these
men see you refusing to work at sunset and they mutiny,
you will be held responsible, and you will be liable to be
shot.'
" 'Then, sir, would it not be possible to have me re-turned
to the prison to avoid a scene before the other
prisoners? At all costs I must follow my convictions.'
" `No!' thundered the governor, 'you'll be taught not
to mutiny today. Back to your work!'
"It had come to this lonely test! Several times of late
I had felt inwardly faltering. It was such a desperate
struggle, though it was somewhat easier at the thought that
there were eleven other Adventists in the same furnace
of affliction. Today, however, was my black and lonely
Friday. With blasphemous and desperate men on every
hand, with the governor's words ringing in my ears, I
scarcely know how I got through that day. I was in con-stant
prayer, so far as my surroundings permitted.
"Toward sunset I noticed the guards followed me more
closely at my work of loading railway wagons with zoo-lb.
sacks of oats, and the other prisoners were watching to
see what would happen. I had no means of ascertaining
sunset hour except as the lights began to twinkle around
the hangars in which we were working (it was midwinter).
My hour had come. It would be so much easier to go on
working and so avoid the flogging and the chains, which
was the least punishment I could expect. I chose the
moment when I was approaching the senior guard, and
removing my carrying pad, and committing myself to God,
I said, 'I'm sorry, but I can work no longer today.'
"Instantly several guards laid me low and dragged me
behind some sacks of oats out of sight of the other prison-ers.
Regaining my breath, I apologized for the trouble,
and begged them to send me back to the prison, which
they did.

258. 282 IN TIME OF WAR
"Arriving at the prison, -I was chained and thrust into
a small iron cell. An officer came to me and said in a
somewhat conciliatory tone, 'Your companions have all
come to their senses and are quietly working now. I'm
sorry you are so misguided as to bring this punishment on
yourself. Why not change your mind, and give up this
impracticable Sabbath idea, as your friends have done?'
" 'I cannot be untrue to my beliefs, even if the others
have been,' I replied, though I felt so weak and broken I
marveled at such a reply which seemed to come despite
myself.
"As the guard's steps died away, silence reigned. Surely
all my companions could not have failed. Yet I ought to
have heard them, I thought, had they been in the adjoining
cells. After a few minutes, feeling that no guards were
around, I whistled softly two bars of a hymn then running
through my mind, The Lord is my light, my joy, and my
song.' No answer. Gloom began to settle on me. But I
whistled the bars again, and a little louder. Suddenly
came the next bar from an adjoining cell, 'By day and by
night,' while we both whistled, 'He leads me along.' The
song of the angels could hardly have been sweeter to the
shepherds than was that whistled hymn which told me my
companions had by God's grace endured another Sabbath
test, and were all still rejoicing in Jesus."
During our almost two years of these war experiences
we had the opportunity of testifying to our faith before
military and civil tribunals. Altogether I estimate that
during these experiences we appeared before approximately
200 personages of importance, including military officers
and civilian officials, quite apart from the many hundreds
who indirectly came to know of the advent message through
our experiences. * * *

259. IN PRISON FOR CHRIST'S SAKE 283
LOYALTY TO PRINCIPLE RECOGNIZED
It was a cold, wet winter morning when I said good-by
to my wife and five small children, and set out with a heavy
heart and bewildered mind for the recruiting station. Four
hours later, while marching from the recruiting station to
the railway depot with a company of other poor wretches,
vainly trying to look soldierlike, my heart was greatly
cheered by a framed text in the dismal window of a small
pawnshop by the way, and an inward joy that remained
with me through all the experiences of the next tragic
years, filled my heart. There, surrounded by dusty furni-ture
and rusty tools, shone the sure promise of God, "I will
never leave thee nor forsake thee." It was not long until
that promise was to be tried and proved.
In the barracks in John Bunyan's home town of Bed-ford
came the first real trial to me, and I think it will be
the real trial to all Seventh-day Adventists who are called
to the service.
When the sergeant and the corporal who have escorted
you from your home town to the army barracks hand you
over to the officers for regulation dress and kit, and intro-duce
you as a fine young man and one who has the makings
of a good soldier,—quick eye, steady trigger finger, and a
brave heart,—and you are dressed up in a fine new. uniform
and handed a rifle with bayonet all complete, and you
courteously decline to touch it, reminding the officer that
your papers show that you have been given noncombatant
service, and he takes you by the hand, pats you on the
shoulder and says, "Look here, comrade, you're not a
`conchie.' You don't look like a coward," and he calls to
all the men to come and have a look at you, and you stand
alone among those hundreds of men, misunderstood, re-fusing
their cigarettes, beer, advice, and finally having the
badge stripped off your helmet, the numerals off your

260. 284 IN TIME OF WAR
shoulder straps (all in a most gentlemanly way), all the
pride and dignity you may have accumulated in your
church or business life gets a severe shock.
I was the only conscientious objector in Bedford that
week, and not a chance was lost to make me prominent in
messroom, parade ground, or barrack. Finally, I was
put on a train and shipped to Canterbury, and put in a
noncombatant company.
I found two other Adventist boys, younger than I, in
the company. They were delighted to see me, and I shall
never cease to love those two brethren.
They told me they were getting Sabbath off, and for
some months we did; but one morning on parade our
names were called out, and we were marched to the cap-tain's
office. Before entering we were ordered to remove
our helmets. Then we knew we were "on a crime." Sure
enough, the charge was: "Refusing to go on parade on
Saturdays."
At first the captain was very friendly, complimenting
us on our good behavior and the splendid reports of our
work. (I should explain here that we had two sets of
officers over us: the noncombatant officers for discipline
and the royal engineers for labor.) Then he said: "The
War Office has been very considerate in giving you non-combatant
service. Now take my advice, and don't cause
any trouble about this Sabbath business. I, too, am a
Christian, and when, in civil life a strict Sunday man; but
now on Sundays, when the enemy came surging on, threat-ening
your home and dear ones, and mine, and the order
came, 'Over the top,' I did not say, 'This is my Sunday.
I must rest.' No! I went out and fought." And the five
wound strips on his coat sleeve were good evidence that
he had done his duty.
The other boys looked to me to answer, and claiming
God's promise to give words, I began to speak, and said

261. IN PRISON FOR CHRIST'S SAKE 285
that that was quite all right for him, as he had said it was
his Sunday and he could use it as he pleased, but we had
no day of our own—it was the Sabbath of the Lord our
God, and we could not change it. He cut me off with a
fearful oath, said we were a bunch of cowardly hypocrites,
and threatened to line us up on the barrack square and turn
a machine gun on us. We were not fit to live. "Chris-tians,
bah!" We would sit on our beds all day Saturday
reading our Bibles, and if the hospital, full of wounded
men, should go on fire or the drains should choke up, we
would fold our hands and pray.
"No, sir," I spoke up, "if such an emergency should
arise, call on me on any Sabbath, and I will clear the
drains if it takes all day and night."
The next argument was that he was pointed out among
his fellow officers as "the captain who had three men who
refused to obey orders."
I replied that he should not suffer for us, he should
punish us by imprisonment or otherwise. I added that we
had nothing to fear or suffer in prison—we did not drink
any intoxicants, smoke or chew tobacco, eat meat, fish, or
fowl, nor drink tea or coffee. Prison would deprive us of
nothing. We did not go to shows, play cards, or gamble,
and if it would put him straight with his equals and su-periors,
he could put us in the guardroom on Saturdays,
at least, and if he wanted any work done, we were ready
for business as soon as the sun set Saturday.
He wheeled in his chair. "Sergeant Major, is this man
speaking the truth? Don't they eat meat, drink tea, or
smoke?"
"He's telling the truth, sir."
"Well !" he spat with an oath, "have all the noncom-missioned
officers in here at once."
They came and stood at attention.
"Do you see these three men? Well, from now on, one-

262. 286 IN TIME OF WAR
half hour before sunset on Fridays, no matter where they
are or what they are doing, send them back to barracks."
From that day until our discharge we had no trouble
over the Sabbath.
Other captains came, found out we had Sabbaths free,
but their other officers told them the story of our trial, and
that ended the matter.
Other Adventist men came to the company, and we
took them to one side, urged them to be faithful to duty
on the six days, and they need not worry over Sabbath.
All noncombatant men are privates. We had in our
company ministers (various denominations), doctors, chem-ists,
presidents of colleges, lawyers, men from all walks of
life, but I think the Adventist men fitted in best of all.
Each of us had been trained to work in several lines. I
myself did some electrical, painting, plumbing, surveying,
draining, sewage disposal, shoe repairing, kitchen, and
several other kinds of work. We gave all the service we
could with a smile, and three of our officers gave me their
names and civil business addresses, and said that if ever I
wanted employment after the war, they would give me
work and good wages. * * *
HOW GOD INTERVENED
With thousands of my fellow countrymen, I was "called
up" for military service early in 1916. I was young
in Christian experience at the time. My knowledge was
consequently limited, but I was in no doubt as to what I
ought to do.
Governments may decree their peoples to the sword,
but the Christian believes that a Higher Authority has first
claim to his allegiance. While he is quick to obey the
dictates of an earthly power, this obedience is governed by
the requirements of the decalogue. He obeys God rather
than men.

263. IN PRISON FOR CHRIST'S SAKE 287
The tribunal set up to consider cases of appeal had
recognized my views against the taking of human life. A
week or so later found me billeted in a historic north
country castle with about one hundred other men who held
similar objections to engaging in war. The noncombatant
corps certainly seemed a providential provision. We were
thankful for it.
But how would the military authorities regard my
observance of the Bible Sabbath, which stand I had taken
shortly before the war began?
"Sorry, but you are in the army now." Yet I thought
I detected a note of sympathy in the officer's voice as he
gave refusal to my request. I was right. It could not have
been more than two hours later that I was again facing
the captain.
"I have been considering this matter of yours, and I
have decided to grant you liberty to follow your con-victions."
So this was the answer to long days of anxious praying.
I was overjoyed, and the birds up in the ivy on the old
castle wall sang very sweetly as I kept my first Sabbath
in the army. I seem to hear them still.
But the scene quickly changes.
We are in France "on active service." Another officer
has taken over the command of our company. In the
hurly-burly I have not had opportunity to present my case
to this man. And the Sabbath will be here in a few days.
What will happen then?
"You can't get your day off now," says a corporal, not
altogether unfeelingly, one evening. "Wait till you go
back home after the war."
I wish there were some one to talk to, some one who
could help. Many of the men in my company are Chris-tians,
but I am the only Sabbathkeeper. The situation is
becoming more tense, for it is now Thursday morning.

264. 288 IN TIME OF WAR
Two more days, and then what?
I understand that men who disobey orders in time of
war are sometimes placed against a wall and shot down.
It is hinted that this may be my experience if I persist in
holding to my Sabbath position.
Yet I have a strange sense of security and peace. "I
know whom I have believed, and am persuaded that He
is able. . . ."
But this looks like our destination, for the train has
stopped on a siding at a new depot. We have been jolted
about in these uncomfortable horse boxes from Wednesday
night until now, and it is Thursday afternoon. We shall
be glad to get out. We have need of fresh air and of
stretching our legs.
A few minutes more, and we are all on parade. The
commandant at the advance base is reading the orders.
Rather a formal procedure to the rest, perhaps, but I am
alert to catch every word. It sounds like the death sen-tence,
because I am going to disobey these orders soon.
I will write home and say it may be my last word.
"Private ." The summons pulls me up with a jerk
halfway through my letter. When I am fully "dressed,"
I follow the N.C.O. It is getting exciting now, for he is
taking me to the captain.
"I understand that you have conscientious reasons for
refusing duty on Saturdays." It is the officer speaking.
His words are strangely kind, though hardly in keeping
with his stern military bearing.
"Yes, sir, that is my position."
"Well, I have decided that you can have your Sabbath
free as long as I am commander of this company."
Through the many difficult army experiences that fol-lowed,
and in the changing scenes of life's later years, this
intervention, and all that grew out of it, has helped in
anchoring my faith. * * *

265. IN PRISON FOR CHRIST'S SAKE 289
STANDING ALONE, AS DID ELIJAH
In company with thirteen Seventh-day Adventist young
men, I joined the British army after the passing of the
Conscription Act of 1918.
The act contained a clause which exempted conscien-tious
objectors from combatant service, and consequently
we were drafted into the noncombatant corps. Within
seven days of joining, we were sent to France to assist the
regular labor units at the bases. For the ordinary consci-entious
objector, this did not present much difficulty, but
to those determined to stand loyal to the commandments
of God, it meant a great test of faith.
Just prior to our first Sabbath under military discipline,
we respectfully appealed to our captain, who in turn pre-sented
the matter before the base commandant at Boulogne-sur-
Mer. After much discussion at headquarters, we were
told that our request for the Sabbath could not be granted,
and that we must work any day in the army. Further, we
were told that the handling of foodstuffs on Saturday ought
not to violate our consciences, for it was equal to works of
mercy, which harmonized with Bible teachings.
We Adventist young men consulted together as to what
our course of action should be. There was but one thing
for us to do, so we decided to remain true to God and His
Sabbath, whatever the consequences.
The following Sabbath found us under detention for
disobeying a lawful command given by our superior offi-cers.
When the latter fully realized that our decision was
firm, we were released, and told that we would be free
from duty from sunset on Friday till sunset on Saturday each
week. While we believe that our captain put up a strong
case in our favor, and that possibly our firmness in an-swering
the military authorities had its weight, yet we
attributed our victory to the power of God, and great was
our joy on the first Sabbath in France.
19

266. 290 IN TIME OF WAR
After a while we realized that life in the army in-volved
much moving about from place to place, and that
each move meant a fresh stand for the Sabbath. Somehow,
in the providence of God we were able to keep the Sabbath
for a year and a half, partly due, perhaps, to the fact that
we demonstrated that our principles were not one-sided,
but that they were reflected in the way we performed our
duties. Many of our young men were unofficially given
positions of responsibility.
The time came when our company was again moved,
but this time into the hands of an unyielding overlord who
seemed bent on putting an end to this nonsense of Sabbath-keeping
in the British army. Finally we were court-mar-tialed
and charged under Section Nine of the Army Act,
punishable by death. Our sentence was six months' hard
labor in a military prison in the field. While we appre-ciated
fairly well all that this meant, we were of good
courage in the Lord, feeling confident that He who had
thus far guided us would not forsake us at this time of
particular need.
Arrangements were made for us to be admitted to the
military prison between fixed bayonets on a Friday after-noon,
just two hours before sunset. We had not much time
to state our request for the Sabbath, but nevertheless we
lost no time in doing so. Within a few minutes we were
dismissed from the presence of the prison governor with
the curt reply that we were to remember that we were now
in prison to do hard work, and that they could tame lions
by their methods. We again took courage in the fact that
on our side was One stronger than any lion, who surely
would come to our aid.
We were immediately given tools and told to clean up
the parade ground. Stationed all around us were sergeants
armed with revolvers and whips.
The clock struck four. Sabbath had just begun, and

267. IN PRISON FOR CHRIST'S SAKE 291
we each one put down our tools. Soon we were in the
midst of trouble. After having tried to make us work by
the free use of their fists and whips, the sergeants drove us
like wild beasts to the cells amid much cursing and the
cracking of whips.
Once we were in the cells, the sergeants could do with
us as they wished. Our hands were immediately secured
in irons commonly known as "figure eights" which were
too small and consequently tore the flesh on the backs of
our hands. In this condition the sergeants made sport of
us by punching all over our bodies. After this we were
each thrown into a cold iron cell and the doors were locked.
By this time most of us were exhausted.
This disobedience on our part resulted in our receiving
one day's No. i field punishment. This included shot drill,
which, in brief, is to have heavy weights placed on one's
back and chest and be made to run from place to place for
an hour. Only a strong physique could endure such treat-ment.
By this time one of our party was picked out as the
ringleader, and was made a particular target of violence
till he collapsed and foamed at the mouth, and we really
thought he would die. God protected him, but he was
seriously ill for some time.
The day's punishment over, we were again released
from the cells to continue our regular round of prison
work and discipline until another Sabbath should come.
On the following Friday morning, we were all lined up
before the sergeant major, who inquired as to our attitude
this Saturday. Our answer was that we must obey the
Lord's Sabbath. Instead of rough handling this time, we
were sent to the cells quietly to undergo seven days' solitary
confinement with a bread and water diet, together with one
hour's shot drill each day. At the end of this period we
were again released from the cells. By the next Sabbath

268. 292 IN TIME OF WAR
we were again sentenced to a further fourteen days, which
was the longest period that could be given at one time.
By this time our physical resistance had reached a low
ebb, and it seemed that the observance of the Sabbath in
this prison would be the death of all of us, it being a
matter of how long our physical endurance could stand the
test. We each one claimed God's promise that He would
not cause us to bear more than we were able.
Finally, at a time when we were very low through
starvation and exhaustion, the devil was permitted to have
his last blow at us, and it was aimed in a most subtle way.
It so happened that on a Friday, toward the end of the
fourteen-day period, a prison official visited each one of us
separately in our cells, and said that all the rest of our
party had given in, so that we might just as well do so.
This was a severe test, for in our low state we were tempted
to believe the statement true. But the Lord gave us re-newed
strength to resist the temptation. We each replied
that even if we were alone, we would continue to keep the
Sabbath. The official was soon gone, and we were left
to reconsider our reply.
Then the Lord put into the minds of one or two of
our party a scheme whereby we could know if all were
still loyal. A hymn was whistled, and before long there
went up a chorus of whistling through the building as an
assurance to each that the rest were loyal.
For this final test the Lord rewarded us in a wonderful
way, for within a few hours we were all on the way back
to England to finish our term in a civil prison. This we
found afterward was not only due to our own faithfulness,
but also to that of our loved ones at home, who had been
praying for us when all other means of communication
had been cut off.
It was on a Christmas Day that we arrived in London.
And how humiliating it was to be marched down familiar

269. IN PRISON FOR CHRIST'S SAKE 293
streets between fixed bayonets, as though we were the worst
of criminals. We were not permitted to enter Wormwood
Scrubs Prison on Christmas Day, so we were detained till
the morrow in an underground cell which had been taken
over by the military authorities. The scanty rations given
us on leaving France were gone, and we were feeling very
hungry. It seemed that we must even now wait for food
till we were admitted to Wormwood Scrubs the next day.
But the Lord knew our condition, and He did not
intend us to wait any longer. We were attended by a man
in khaki, who gave us a supply of bread, biscuits, and hot
drinks. There were many khaki-clad men billeted in the
building. But to our astonishment, the next day, when we
left and would have tendered our thanks for the goodly
meal given to us the previous evening, nobody on the
premises seemed to know anything about it, not even our
guard. We each feel confident that an angel donned the
khaki on this occasion, and was sent of God to minister to
His hungry children. Thus we had evidence time and
again of God's presence and protection, finally to the
extent of restoring us again to those we loved and to the
church fellowship.
It is hoped that this account may inspire others who
may be so situated in the future, to be loyal to the prin-ciples
we hold so dear. * * *
KEEP CLEAN, MY BOY*
Many a Christian lad met the supreme test of his loyalty
to Jesus Christ in the army. One night, after a service
in the Y.M.C.A. building in one of our cantonments, a
young man stopped to talk with the secretary. He told
how his mother had taken him into the kitchen before he
left home, and said, "Son, let me get your eye," putting
* M. E. Kern, in "The Lighted Way," pp. 115-121.

270. 294 IN TIME OF WAR
both of her hands on his shoulders. "There, I'm looking
you straight in the eye. It breaks my heart to see you go.
I'm not afraid of bullets or rigid military discipline. I'm
proud to have my boy give his life for our country, but I
fear most the awful moral conditions. Can you come back,
if God permits you to return, as clean as you are now?
When you do return, we'll come into this kitchen to stand
as we are now. You will not need to tell me if you are
clean. I'll see it in your eye. Can you keep clean, my
boy? Can you do it for your mother?"
She slipped a little Testament into his pocket, and
asked him to read it every day. "Have you kept your
promise?" said the secretary. "No," said the lad, "the
men are so profane and vulgar that I haven't had the cour-age
since the first night." They talked earnestly together,
and the young man decided to keep his promise to his
mother or die.
He went to his sleeping quarters. The squad had pre-ceded
him. Some were in their bunks, others were un-dressing.
There were obscene songs and profanity. It
was a terrible test to this timid Christian lad. He lighted
his candle and began to read his chapter. Soon the candle
was knocked over by a well-aimed shoe. It was relighted,
and again it was extinguished. But the boy persevered.
"If I quit now, if I show yellow, it's my finish," he thought.
The talking grew less and less. One by one the soldiers
fell asleep, leaving our hero reading from Matthew by
the light of his little candle. When he had finished his
reading, he fell upon his knees to thank God for victory,
and to pray for every man in the tent.
"Can you do it again tonight?" asked the secretary next
day.
"Sure I can," was the quick response of this boy, who
had found the source of true heroism. Other timid Chris-tian
fellows followed his example, and before long nearly

271. IN PRISON FOR CHRIST'S SAKE 295
every soldier in that unit was in a Bible class led by this
boy.
There were young men who had conscientious scruples
against bearing arms, whose loyalty to principle was se-verely
tested. Be it said to their credit that our noncom-batant
young men offered themselves willingly. Superior
officers, as a rule, recognized the true worth of these young
men when they came to understand their position. Their
clean moral life and high religious principles stamped
them as men of worth. Some of these men refused pro-motions
in the army because they knew it would bring
them into greater difficulties in keeping the commandments
of God. Some of them were thankful when they secured
transfers from the fighting units to the ambulance corps.
And as one official expressed it, the bravery of a man
cannot be questioned who is willing to gather up the dead
and wounded from "no man's land."
Over in France, a young Seventh-day Adventist had
just completed his three-year term of service in the French
army when the Great War broke out, and he was com-pelled
to serve four years more.
When first in the army, he informed his captain of his
desire to keep the Sabbath. The captain flew into a rage,
and made terrible threats. The young man was finally
taken to a higher officer, before whom he stood his ground
and declared his principles. Firmly, but respectfully, he
made it plain that no amount of threatening or punishment
would turn him from his purpose. He was finally made
secretary to the captain, and his conscience was respected.
When thrown into the whirl of the great struggle, this
young man had to fight his battle all over again. But he
won. And while as an interpreter on the front line where
the British and French armies came together, he faced all
the dangers of war, he did not bear arms, and he kept
God's law.

272. 296 IN TIME OF WAR
A young man who was a Sabbathkeeper in one of the
large American cantonments was ordered out with other
men on Sabbath afternoon. A spade was thrust into his
hand, and he was commanded to assist in digging a trench.
Modestly he told the young officer why he could not
engage in labor on the day. He was cursed and called a
slacker, and told to stand there and watch the others work
if he were too lazy. He was compelled to stand there in
the cold wind all the afternoon, till he was completely
chilled through.
Naturally he expected that he would be the butt of
ridicule that night. But not so. The men seemed to under-stand,
and to respect a man who was willing to suffer for
his religion. There were two or three card games in prog-ress,
and the usual vulgar language, when this young man
opened his Bible to read before retiring. The men showed
marked respect, and when he knelt down by his bunk, the
cards were turned down, and all talking ceased while our
brother talked with God. And the next day, a young man
who had heard of the incident, walked two miles in the
mud to find this young man and talk with him about re-ligion.
This seeker after truth felt that a Christian expe-rience
that was worth suffering for was worth having.

273. MILITARY SERVICE IN AUSTRALIA AND
NEW ZEALAND

274. MILITARY SERVICE IN AUSTRALIA AND
NEW ZEALAND
FOR many years Australasia has enjoyed a large measure
of religious liberty. When the federal constitution was
formed, a wise provision forbade the commonwealth from
making "any law for establishing any religion, or for im-posing
any religious observance, or for prohibiting the free
exercise of any religion." The principle enunciated in this
constitutional provision led the Australian government to
take a friendly and generous attitude during the World
War toward Seventh-day Adventists, who had conscien-tious
scruples against the bearing of arms. It led the
government authorities also, in both Australia and New
Zealand, to favor Seventh-day Adventists in the matter of
Sabbath work.
Near the close of the war it seemed advisable that the
experiences through which they had passed, together with
the presentation of noncombatant principles before various
legislative assemblies and government authorities, should
be collated and placed in printed form. This was done
by Pastor A. W. Anderson. This compilation, entitled,
"Religious Liberty in Australasia," was issued by the Signs
Publishing Company, Ltd., Warburton, Victoria, in 1917.
It is to this valuable collection that we are indebted for
the following statements and reports of addresses given by
various church officers in their endeavor to secure the im-munity
and privileges accorded them by the constitution:
RESOLUTION PASSED BY AUSTRALASIAN UNION
CONFERENCE COUNCIL, SEPTEMBER, 1916 *
Resolved, That we hereby define what is, and has ever
been, our denominational attitude toward military service.
* "Religious Liberty in Australasia," p. 37.
299

275. 300 IN TIME OF WAR
That, as loyal citizens, we will conform to all the require-ments
of the government so long as they do not conflict
with the law of God—that is, we will perform at any time,
except on the Sabbath of the Lord (from sunset, Friday,
till sunset, Saturday), noncombatant service which may
be imposed on us by law.
ADVENTISTS AND THE DEFENSE ACT*
When the Defense Act was being framed by the federal
parliament, the Religious Liberty Department of the Sev-enth-
day Adventists' Conference labored very earnestly to
have some exemptions provided in the bill which would
meet the wishes of noncombatants and Sabbathkeepers.
Sir Thomas Ewing, the Minister for Defense, who had
charge of the bill, exhibited a most friendly spirit toward
the request, but the bill finally became law without any
such exemptions' being provided for.
In 1910, while the Defense Act was being amended by
the commonwealth parliament, a deputation, consisting of
Pastors G. Teasdale, F. W. Paap, and the writer, were
granted an interview by Senator Pearce. This deputation
requested that provision be made for Adventists to be
exempted from Sabbath duties under the Defense Act.
Senator Pearce pointed out the difficulties which such an
exemption would create, but promised to give the matter
careful consideration. The deputation left Parliament
House believing that if anything could be done to meet
our request for Sabbath exemption, Senator Pearce would
do it. The minister promised to confer with the attorney-general
concerning the possibility of making provision for
conscientious observers of the Sabbath.
About the same time a petition signed by all the mem-bers
of the executive committee of the Australasian Union
Conference, was sent to His Excellency the Governor
* "Religious Liberty in Australasia," by A. W. Anderson, pp. 27-3o.

276. MILITARY SERVICE IN AUSTRALIA 301
General and the Honorable Members of the Federal Ex-ecutive
Council, as follows:
"To His Excellency the Earl of Dudley, P.C., G.C.M.G., G.G.V.O.,
Governor General and Commander in Chief of the Commonwealth of
Australia and its dependencies, in Council with the Honorable Mem-bers
of the Federal Executive Council:
"We, the members of the executive committee of the Australasian
Union Conference of Seventh-day Adventists, on behalf of all conscientious
observers of the Sabbath on the seventh day of the week, commonly called
Saturday, as enjoined by the fourth precept of the decalogue, do earnestly
petition His Excellency, and the Honorable the Executive Council of the
Commonwealth of Australia, that, when framing regulations pertaining
to the Compulsory Naval and Military Defense Act—(l) That due
consideration be given to the 116th Clause of the Federal Constitution,
which preserves to all citizens in the Commonwealth 'the free exercise of
any religion.' . . . (2) That all who conscientiously observe the seventh
day of the week, beginning at sunset Friday evening, and continuing until
sunset Saturday evening, be exempt from naval, military, noncombatant,
and civil services (acts of mercy excepted) on said seventh day."
When the proclamation was made by the government,
calling upon all who were liable to military training to
register at the beginning of 1911, the writer had the privi-lege
of interviewing the Secretary for Defense and General
Legge, who at that time was engaged in the work of organ-izing
the defense forces of the commonwealth. The object
of this visit to the Defense Department was to ascertain
whether a regulation had been provided to meet our ob-jections
to military duty on the Sabbath. The whole sit-uation
was considered with the utmost care and courtesy
by these two officers of the Defense Department, and they
promised that, as soon as Senator Pearce should return from
Western Australia, they would lay the whole matter before
him, and communicate his decision to us later.
As our boys were being called upon to register for
training in the cadet forces, and our people were becoming
very much agitated over the position into which they were
being forced by the operations of the Defense Act, a meet-ing
of the union conference committee was called at Wah-

277. 302 IN TIME OF WAR
roonga, N.S.W., May 21, 1911, to study the situation. Two
days were devoted to the consideration of this important
question. The final decision of the committee was ex-pressed
in the following resolution which was passed:
"Resolved, That we, the members of the Australasian Union Con-ference
committee, present, regard that section of the Defense Act which
provides for compulsory military training for the young men to be an
infringement of the civil rights of the inhabitants of this country, and in
that the act makes no provision for exemptions from military training on
the Sabbath—the seventh day of the week—it infringes the religious rights
of Seventh-day Adventists; and that, while we may yield, under protest,
to compulsory military drill, because it violates our civil rights only, yet
we cannot consent to military drill of any kind on the Sabbath, because
that would be a violation of the fourth commandment."
While the discussions were proceeding, a telegram was
sent to the Minister of Defense to learn whether our re-quests
for exemption from military training on the Sab-bath
had been granted. A reply was received by telegram
later in the day (May 22), just after the committee had
reached the conclusion outlined in the above resolution.
The telegram read as follows:
"Minister has decided that any person, of the Seventh-day Adventists
or other religious bodies, who has religious objections to military training
on Saturdays, and is certified by the head of his church, is to be given an
opportunity to perform the training on other afternoons or evenings."
The chairman of the meeting, Pastor J. E. Fulton,
summed up the decisions which were arrived at by the
committee in an article in the Union Conference Record,
June 5, 1911, as follows:
"To sum up the position we hold as a people upon this question, we
might make the following brief statement:
"We are living in a time when the war spirit is rampant. We can
see the end approaching in the many warlike preparations, and as a people
we greatly deplore war. In fact, we have always felt conscientiously
opposed to bearing arms. At the same time we are duty bound to recog-nize
the governments of earth. God has recognized them; they are 'His
ministers.' True, they work under the law of force, but in this sinful
world, human governments have their place, and are a necessity. They are
a 'terror to evildoers,' and at times they 'bear not the sword in vain.'

278. MILITARY SERVICE IN AUSTRALIA 303
As Christians we must allow governments the right to defend themselves
against both internal and external foes.
"And further, from the experience of God's remnant people during
the Civil War of America, we are taught it is our duty to go with the
government just as far as we can, and pray to the God of nations to give
wisdom to act and grace to endure. Rash words and fanatical boasting
at such a time are evil and truly deplorable. A great test is coming to
God's people, and we shall certainly be severely tried. And while we
shall no doubt be known as a people with strong convictions against bear-ing
arms, yet the testing point with us in the great conflict will be over
the Sabbath. And shall we not now be profoundly grateful to God that
He has granted us favor with the government in this respect under the
present issue?"
That the government had already granted our request
for exemption from military training on Sabbaths before
this meeting took place, although we had received no in-timation
of it, is evident from the fact that, six weeks
earlier, the following letter had been sent to the military
commandants in all states :
"HEADQUARTERS, MELBOURNE, April 7, 1911.
"Military Commandants,
"All States.
"The Minister has decided that, if any person of the Jewish, Seventh-day
Adventist, or other religious body, certified to by the head of his
church, has religious objection to military training on Saturdays, oppor-tunity
is to be given to perform the training on other afternoons or nights.
"The training is not, in any case, to be less than that which would
have been ordinarily performed had he attended with the remainder of his
company.
"Under ordinary circumstances, U. T. Regulations 28 (a) will meet
the case.
"[Signed] J. G. LEGGE,
"D. of 0."
ESTABLISHING OUR DENOMINATIONAL STATUS AS
NONCOMBATANTS BEFORE THE NEW
ZEALAND GOVERNMENT*
It is very gratifying to know that the privileges which
are enjoyed under the voluntary system of defense in Aus-tralia
have also been conceded to Sabbathkeepers and non-
* "Religious Liberty in Australasia," pp. 38-42.

279. 304 IN TIME OF WAR
combatants in New Zealand, under the compulsory system,
which was brought into operation in the dominion in
September, 1916. It was not, however, without consider-able
effort, and much protesting to the government, and
prayer to God, that there was given to our members the
consideration to which noncombatants were entitled by
the provisions for conscientious objectors under the Mili-tary
Service Act.
Under that act provision was made for those who are
opposed to war to serve in a noncombatant capacity, but
in order to secure this privilege it was incumbent upon the
applicant to prove that he was a member of a church whose
teachings were recognized as opposed to war. Moreover,
it was demanded, also, that such teaching should be in-corporated
in the constitution of the church of which the
applicant was a member. Individual conviction counted
for nothing with the exemption courts.
It was held that the clause in the Defense Act in New
Zealand exempting conscientious objectors to military serv-ice
applied only to members of churches which forbade their
members to bear arms, and as Seventh-day Adventists could
not at first produce evidence which the courts would accept
in proof of their objections to bearing arms, some of them
were placed in a very awkward position. However, after
presenting a strong case to the government, and producing
documentary evidence from the headquarters of the de-nomination
at Washington, D.C., their claims for recog-nition
as noncombatants were recognized.
The following reports of the deputations which waited
on the New Zealand government to appeal for exemption
from military duties on the Sabbath, and all combatant
service whatsoever, will doubtless be read with interest.
A deputation of Seventh-day Adventists waited on Sir
James Allen, K.C.B., Acting Prime Minister and Minister
of Defense, on February 15, 1917.

280. MILITARY SERVICE IN AUSTRALIA 305
The purpose of the deputation was to place before the
minister the noncombatant and Sabbathkeeping principles
of the body. Mr. J. B. Donald, of Auckland, introduced
the deputation, which was a large one, and at the same
time, on behalf of the denomination, complimented Sir
James Allen on the honor that His Gracious Majesty the
King had been pleased to bestow on him.
Pastor W. H. Pascoe, president of the North New
Zealand Conference, addressed the Right Honorable Sir
James Allen, K.C.B., Minister of Defense, as follows :
"SIR, on behalf of the New Zealand Conference of
Seventh-day Adventists, we desire, first of all, to express
our sorrow and also our heartfelt sympathy with the gov-ernment
in the loss sustained by this dominion in the de-cease
of your late colleague, that loyal, upright patriot and
statesman, the Right Honorable Dr. McNah. In this time
of national peril, we can understand how this calamity
must add to your many other perplexities in guiding the
ship of state for the best welfare of all on board, and we
do, therefore, heartily appreciate and thank you for the
privilege you grant us today of presenting the request of
this deputation before you.
"We can assure you that it is far from our desire to
add to your perplexities, and, therefore, we have refrained
from presenting any petition until the exigencies of the
present military situation have compelled us to seek your
protection and help. In doing this we believe that we are
acting in harmony with our divine Master, who has in-structed
us that 'he [the civil ruler] is the minister of God
to thee for good' (Rom. 13 :4), and that we 'must needs
be subject not only for wrath, but also for conscience' sake.'
Rom. 13 :s.
"In the early history of our denomination, at the time
of the Civil War in the United States, in 1865, our attitude
was defined and published and accepted by this body as a
20

281. 306 IN TIME OF WAR
rule of faith in the following words : 'It is our duty in every
case to obey the laws of the land, unless they conflict with
the higher law which God spoke with an audible voice
from Sinai, and afterward engraved on stone with His own
finger. . . . The wisdom and authority of the divine law
are supreme.'—`Testimonies,' Vol. I, art. 'Rebellion,' p.
36r. A little later, at the third annual session of our Gen-eral
Conference in 1865, the following resolution, declar-ing
our attitude as noncombatants, was adopted: 'Resolved,
That we recognize civil government as ordained of God,
that order, justice, and quiet may be maintained in the
land, and that the people of God may lead quiet and
peaceable lives in all godliness and honesty. In accordance
with this fact, we acknowledge the justice of rendering
tribute, custom, honor, and reverence to the civil power,
as enjoined in the New Testament. While we thus cheer-fully
render to Caesar the things which the Scriptures show
to be his, we are compelled to decline all participation in
acts of war and bloodshed as being inconsistent with the
duties enjoined upon us by our divine Master toward our
enemies and toward all mankind.'
"In the same year, 186.5, the president, Pastor James
White, wrote in a published statement: 'As a denomination
of noncombatants, Seventh-day Adventists should give
thanks to God for the provision made by government for
the exemption of noncombatants from bearing carnal weap-ons
on conditions specified by law.'
"From that time onward this denomination has been
noncombatant in its attitude and teaching, and when this
present dreadful conflict began, in order to manifest to all
that Seventh-day Adventists are unchanged in their attitude
toward the law of God and their duty toward their rulers,
it was voted unanimously by the union conference of Aus-tralasia,
on September II, 1916: 'Resolved, That we hereby
define what is, and has ever been, our denominational atti-

282. MILITARY SERVICE IN AUSTRALIA 307
tude toward military service: That, as loyal citizens, we
will conform to all requirements of the government, so
long as they do not conflict with the law of God—that is,
we will perform at any time, except on the Sabbath of the
Lord (from sunset, Friday, to sunset, Saturday), noncom-batant
service which may be imposed upon us by law.'
"In order to show that we are conscientious and consist-ent
in our attitude toward the law of God, we place before
you evidence in the fact that, in harmony with that divine
law, our members keep the seventh day (Saturday), not-withstanding
all the opprobrium of being stigmatized Jew-ish,
etc., for so doing, as well as loss of employment and
other inconveniences too numerous to mention, which they
incur in obeying God. From the evidence before us in
the lives of our members, we believe that they would rather
die than yield their faith. Knowing this to be so, and
learning recently that there was danger of our being not
recognized as noncombatants, and that no provision was
made in the act for Sabbathkeepers, and also recognizing
the fact that you are striving to do justice to all people,
to your king and country, rather than to make martyrs, we
felt compelled, notwithstanding our reluctance to add to
your burdens and perplexities, to plead for your help in
saving our people from suffering the penalties of breaking
the law as it now exists.
"We would, therefore, earnestly entreat you to use your
God-given power to have this people recognized as non-combatants
and Sabbathkeepers by relieving them from the
responsibility of bearing arms, and also from performing
any duties between sunset Friday and sunset Saturday.
By granting this our appeal, we believe that you will not
only save a number of our members, loyal citizens, from
martyrdom on account of their religious convictions, but
you will also be acting in conformity with the principles of
our great, just, and free British nation, which has always

283. 308 IN TIME OF WAR
stood for freedom and liberty of conscience to worship
God. Even heathen kings, such as Alexander the Great
and Julius Caesar, and the Romans, granted the Jews ex-emption
from any Sabbath service.
"As a body of members and adherents in New Zealand,
we number less than z,000, and those members eligible for
military service would number not more than 122.
"Believing that you and your worthy colleagues in your
ordained office have no desire to inflict hardship or injury
upon any person on account of his honest convictions, and
especially so when these people honor the powers that be
by praying for them, and are willing to help the govern-ment
in any manner in this time of national peril, so long
as they are not asked to violate God's law, we have taken
this privilege of presenting our request, by granting which
you will gain the gratitude of a loyal and devoted band of
Christian citizens. W. H. PASCOE,
"President North N. Z. Conference.
15-2-'17.77
SABBATH EXEMPTION FOR ADVENTIST SOLDIERS IN
NEW ZEALAND*
The Australasian Record of May 14, 1917, contains
the following interesting note from the pen of Pastor
A. W. Anderson:
"By the last New Zealand mail, we received word that
our convictions with regard to the Sabbath were to be
respected, as the following extract from the Evening Post,
Wellington, dated April 12, will show :
"Seventh-day Adventists and members of other re-ligious
denominations will be interested in the following
extract from Featherston Camp Orders: "Officers com-manding
units will note that all observers of the Seventh-day
Adventists' faith are to be given leave every week from
Review and Herald, July 5, 1917.

284. MILITARY SERVICE IN AUSTRALIA 309
Friday night till Saturday night, and that their services
are invariably utilized for Sunday fatigues and duties,
thus relieving other men of Sunday work."'
"This decision of the government and military author-ities
of New Zealand is one for which we should be very
grateful, and we believe this denomination should thank
God that the spirit of liberty still finds a place in the
hearts of our rulers and those in authority over us. We are
exhorted by the apostle that 'first of all, supplications,
prayers, intercessions, and giving of thanks, be made for
all men; for kings, and for all that are in authority; that
we may lead a quiet and peaceable life in all godliness and
honesty. For this is good and acceptable in the sight of
God our Saviour.' I Tim. 2:1-3.
"Surely if there was ever a time in the world's history
when men should pay heed to this exhortation, that time
is now. Shall we not therefore in all our homes, in our
churches and Sabbath schools, pray for kings, and for all
who are in authority, that we 'may lead a quiet and peace-able
life in all godliness and honesty'?"
RECOGNIZED AS NONCOMBATANTS IN NEW
ZEALAND*
Our readers will be pleased to learn that the govern-ment
of New Zealand has recognized Seventh-day Advent-ists
as noncombatants, and has exempted them from the
bearing of arms, assigning to noncombatant work our
brethren who are drafted. In a recent letter Elder W. H.
Pascoe, president of the North New Zealand Conference,
speaks first of their efforts to secure necessary data from
the United States regarding the position of the denomi-nation.
He says:
"In response to a cablegram sent, the officers of the division conference
went to considerable trouble and expense in getting incontrovertible docu-
* Review and Herald, Aug. t6, t9t7.

285. 310 IN TIME OF WAR
mentary evidence proving beyond a shadow of doubt that the position of
Seventh-day Adventists from the beginning of their existence as a denom-ination
has been consistently opposed to the bearing of arms. This docu-ment
was duly attested before a notary public, stamped with the seal of
the United States, and finally signed before the British ambassador and
sealed with the British seal. After receiving the best legal advice to the
effect that our evidence was conclusive, we had the document photographed
as advised, so that if by any mischance the original were lost, we would
still have legal evidence on hand. We also decided to have the evidence
printed in pamphlet form, so that all our members can obtain a copy at
cost price."
It will be of interest to state in this connection that the
evidence furnished Brother Pascoe was the record of the
denomination during the Civil War period, the same as
was published in the pamphlet sent out to our ministers
and church elders some weeks ago. Later Elder Pascoe
wrote of the presentation of this evidence before the mili-tary
authorities, and of the favorable decision which they
rendered :
"Just a line to let you know more fully the particulars of —'s case.
The whole thing lasted only fifteen minutes. The lawyer candidly stated
to the board that so far the decisions of the boards had been against us,
but he said we had fresh evidence which he thought would help to change
this state of affairs. He then asked me to step into the box, and after the
preliminary questions, I made a statement that when the government took
the stand that documentary evidence was essential, we had cabled for such
evidence, and that the result of our request was there for them to peruse.
The board then perused it carefully. The chairman remarked on its
thoroughness, and the military representative then got up and said that
it fully met the law.
"I then said that I could produce evidence to show that we had ac-quainted
this government with our noncombatant views before the war.
In support of this I showed the original letter from the Defense Depart-ment
in April, 1914, by Brother —, in which, in response to our state-ment
on behalf of the school, that we were opposed to the bearing of
arms, we had been granted exemption from military training under the
territorial system. The military representative took this from me, and it
impressed him so much that he read it to the board, and stated that it
was clear that our position as noncombatants had been recognized before the
war by the New Zealand government. Brother — was just sworn in
and formally stated his objection to war, and they accepted it without
question. Not a word of opposition was raised, and he was granted non-combatant
work."

286. MILITARY SERVICE IN AUSTRALIA 311
OPERATION OF NONCOMBATANT LAW IN
AUSTRALASIA*
During the Great War, but little difficulty, compara-tively,
was experienced in Australasia over the question
of Sabbath exemption or noncombatant privileges, because
some years before the war we had been fortunate enough
to secure, from the governments of the Commonwealth of
Australia and the Dominion of New Zealand, exemption
from military training on Sabbath, and noncombatant privi-leges
in time of war.
In 1909 compulsory military or naval training was
provided for all boys of British nationality from twelve to
fourteen years of age in the Junior Cadets; and from four-teen
to eighteen years of age in the Senior Cadets; and for
all men from eighteen to twenty-six years of age in the
Citizen Forces. From military service ministers of reli-gion,
doctors and nurses, judges and legislators, were ex-empted,
as well as "persons who satisfy the prescribed au-thority
that their conscientious beliefs do not allow them to
bear arms." The Defense Act also provided, "No member
of the Forces who has conscientious objection shall be com-pelled
to answer any question as to his religion, nor shall
any regulation or other order compel attendance at any
religious service."
Another valuable privilege was granted in 1910 which
exempted from military training "students at a theological
college, . . . or theological students as prescribed."
During the war some military officers were disposed
to ignore the privileges which had been granted to us by
the government; and at times it was necessary for me, as
religious liberty secretary, to make very strong protests to
military authorities against the actions of certain men who
were inclined to regard noncombatants and Sabbathkeepers
* Statement contributed to this publication by A. W. Anderson, religious liberty
secretary of the Australasian Union Conference,

287. 312 IN TIME OF WAR
as unworthy of any special privileges. Occasionally it was
necessary for me to do things which in time of war were
positively dangerous to one's liberty.
But somehow the Lord helped us through the whole
of the war in a most remarkable way; and I believe the
privileges we enjoyed were due very largely, under the
blessing of God, to the groundwork we had done with the
government in times of peace, prior to the war. The fact
that we were recognized as a noncombatant people, and
that provision was made in the Defense Act for our ex-emption
from combatant duty in time of war, was of tre-mendous
assistance to us in our arguments with the military
authorities whenever any questions arose. Many times
during the war I was exceedingly grateful that the Lord
had led us to secure exemption for our members from
combatant service and from Sabbath duties in connection
with the military service, before the war broke out.
In New Zealand our brethren have, since the war, won
further privileges for our boys who are liable for military
training. For they are not only exempt from Sabbath
duties, as we are here in Australia, but the New Zealand
government has recognized us as an entirely noncombatant
body, exempt even from military training as such. We
have not so far succeeded in winning this privilege in
Australia. Our boys are still liable for military training,
but they are exempt from Sabbath duties, and also from
combatant service in times of war. For the most part, our
boys are given training in Red Cross work, or army serv-ice
corps responsibilities; and we have nothing to complain
of in this country concerning the attitude of the military
authorities to our religious privileges. Of course we have
had some battles during the years with officious military
authorities who thought they could compel us to serve on
the Sabbath or engage in combatant duties. But an appeal
to the higher authorities has always been successful so far.

288. MILITARY SERVICE IN AUSTRALIA 313
During the war we had several men in New Zealand
who were brought into difficult circumstances owing to
the adoption of conscription in New Zealand; and some
of them had to go to jail because they refused combatant
service and Sabbath duties. But eventually we won even
a greater degree of freedom in New Zealand than we have
so far succeeded in obtaining in Australia.

289. SOUTH AFRICA IN WAR DAYS

290. SOUTH AFRICA IN WAR DAYS
THE same regard for the conscientious convictions of
its citizens relative to the bearing of arms shown by the
parent government was likewise manifested by the author-ities
of the Union of South Africa. This is indicated in
the following article, which we copy from the South
African Division Outlook, the official organ of the African
Division of the General Conference of Seventh-day Ad-ventists.
This paper bears date of March 15, 1924:
DEFENSE FORCE ACT
We have received many inquiries of late in regard to
the status of our young men with reference to the require-ments
of the Defense Force Act.
A few weeks ago the matter of exemption was taken
up with the Minister of Defense, on the grounds of the
principles of our young men regarding noncombatant serv-ice
and Sabbath observance. In reply to our request for
exemption the following letter has been received from
Brigadier General Brink, Chief of the General Staff:
"DEPARTMENT OF DEFENSE, PRETORIA.
"23d February, 1924. No. C.G.S.
"21/1768.
"J. W. MacNeil, Esq.,
"Box 4565, Johannesburg.
"SIR,
"With reference to the petition recently handed to the Minister of
Defense on the subject of the exemption of members of the African Com-munity
of Seventh-day Adventists from certain of their military obligations,
I have the honor to advise you that the registration of citizens which has
recently been effected is compulsory, and in no circumstances is exemption
permissible.
"On registration, a citizen has the option of volunteering for service
in an Active Citizen Force unit. If, however, he does not desire volun-tarily
to undergo peace training in a recognized unit of the Active
Citizen Force, he has full liberty to say so at the time he registers, as pro-vision
for this is made on the forms of registration.
317

291. 318 IN TIME OF WAR
"If a citizen does not elect to serve in an Active Citizen Force unit, he
is, in normal circumstances, posted to a Defense Rifle Association in the
year in which he attains the age of twenty-one years, for a four years'
modified course of training, which consists principally of rifle shooting.
Subject, however, to the production to the District Staff Officer of a cer-tificate
that he is a bona fide member of a recognized religious denomi-nation
by the tenets of which its members may not participate in war,
such citizen will be exempted from service in a Defense Rifle Association.
"Should, however, the number of citizens volunteering for service in
Active Citizen Force units fall short of the number required for training
purposes, section 57 (2) of the Defense Act provides for the number being
made good by ballot. In such circumstances, however, the citizen may
claim exemption on the grounds of his bona fide religious tenets on produc-tion
of the certificate hereinbefore mentioned.
"In time of war all citizens between certain prescribed ages are liable
for military service, even if they have been exempted from peace training;
but in this event provision is made in section 82 (2) of the Defense Act
for their exemption from service in a combatant capacity.
"From the foregoing, it will be seen that a citizen who is a bona fide
member of the African Community of Seventh-day Adventists and is
certified as such, may be exempt from training with the Citizen Force,
but it should be made clear that such exemption applies only to those
who, on registration, specifically state that they do not desire to enter
voluntarily for peace training.
"I have the honor to be, Sir,
"Your obedient Servant,
(Signed) "A. J. BRINK,
"Brigadier General, Chief of General Staff."
From this it will be seen that under no circumstances
must any young man fail to register; but when so doing,
he must state that he does not desire to undergo peace
training.
If later any one should be drafted, he should imme-diately
get in touch with his conference president, who will
supply him with a certificate. This will state that he is
a bona fide member of the Seventh-day Adventist denomi-nation.
EXPERIENCE IN SABBATHKEEPING BY A SOUTH
AFRICAN SOLDIER
In South Africa, when a boy attains the age of seven-teen
he is by law required to volunteer for service in

292. SOUTH AFRICA IN WAR DAYS 319
the army or he has the option of being drafted into a
rifle corps. A special clause has been drafted by Parlia-ment,
whereby Seventh-day Adventists and Jews are ex-empt
from military service, but they are not exempt from
peace training in a rifle corps. So all Seventh-day Ad-ventist
boys, if they do not voluntarily join, are drafted into
rifle corps. Our young men are exempt from war service,
but not from peace training. Drills are conducted once
a month on Wednesday and Saturday afternoons.
Refusing to join voluntarily, I was drafted into one of
these rifle corps. In July, 1914, I received word that I
was to attend drills on Saturday afternoons. I wrote to
the district staff officer, and explained my position, and
requested to be allowed to drill on Wednesdays instead.
This request was refused.
The Seventh-day Adventist community had an exemp-tion
certificate drawn up, which was to be presented to
a magistrate. If he was satisfied that this was bona fide,
he kept this certificate and wrote out and signed a new
one for the applicant to send to the military authorities.
I obtained one of these certificates from a magistrate, and
forwarded it to the military authorities, but again I was
refused exemption from military training. I did not at-tend
Saturday drills, and was therefore summoned before
a magistrate.
I pointed out that request had been made for per-mission
to attend drills on Wednesday in place of Satur-day.
The question was then asked the district staff officer
why this request was not granted. He replied, "That is
my business." I was found guilty of not attending drill
and fined £5 (25). I refused to pay this on principle,
as I had tried my best to conform to the law. I was told
that there was no option, and that I would have to pay the
fine. I said, "I refuse." The magistrate then gave me
five minutes to think it over. I replied that I had already

293. 320 IN TIME OF WAR
thought it out. After waiting five minutes, he asked if
I was still of the same opinion, and I said that I was, so
he sentenced me to pay a fine of £5 or a month's hard
labor. I took the month.
While in prison there were times when I was tempted
to give in and pay the fine, but I remained firm. I had no
bed to sleep on, but was given three blankets and a bolster.
I could sleep on the blankets or under as I chose. I folded
one up so as to make a mattress and put two over me. As
it was winter, the nights were cold. The food was very bad.
Porridge, a small amount of sugar, and an ounce of bread
was breakfast; vegetable soup, with some carrots and turnips
(which had been strained out of the soup) as second course,
was served for dinner; and for supper there was more soup.
Strange to say, with such a meager diet the prisoners gen-erally
got fat. I became sick instead, and consequently lost
weight. As the porridge was generally burned every morn-ing,
I never enjoyed much of it.
An ex-magistrate came to my father and offered to pay
the fine, but my father told him that I had money to pay
if I desired to do so. I had many talks with the warders,
as they could not understand why I would be willing to be
put in prison for my religion. Some sneered at me, but
a few were sympathetic, and seemed impressed by what I
told them of our religion. One of the warders told me
afterward that he had been thinking about what I had
told him of the nearness of the end and the Sabbath ques-tion,
and that he could see the need of changing his ways.
Among the prisoners there was one who had been a chem-ist.
One day when the prisoners were making fun of me,
he stood out and censured them. He said, "You folks ought
to be ashamed of yourselves. You are here for theft, for
assault, for burglary and such like, but he is in here for
his religion, 'and he has no need of being ashamed of him-self."
After this I was not made fun of.

294. SOUTH AFRICA IN WAR DAYS 321
On the Thursday following my arrest I told the warder
in charge of the gang that I wanted to be excused from
work on Saturday. He replied that I would not be able
to get off. A Jewish prisoner said, "Saturday is also my
Sabbath. I cannot get off on my Sabbath, and how can you
expect to get off, not being a Jew?" I told the warder that
if he refused permission, I would have to see the superin-tendent
of prisons. (This is a privilege which every pris-oner
has if he cannot get satisfaction from the jailer.) That
evening I earnestly prayed about it, and God came very
near to me. So on Friday morning I "fell out" to see the
superintendent.
At about ten o'clock I was called before the jailer and
the superintendent. They asked me what I wanted, and
I made my .request. I explained to them that I was in
prison because I had refused to drill or do any work on
Saturday, the Sabbath. It was against my conscience to
work on Sabbath. I also told them that the other prisoners
were there because they had committed crimes which they
knew at the time to be against the law of the land, and so,
in the same way, it was against the law of God and my
conscience to work or drill on the Sabbath. I offered to
work on Sunday in place of Saturday. They said that
it was a deep subject, and that they would consider it.
It is the custom, among prisoners, to "fall out" on a
pretense of seeing the doctor, or the superintendent, as the
case may be, just to get a half holiday. Therefore, After
my interview, I requested that I be sent back to my gang
to work. So a warder was specially sent for to take me
to the gang. This showed them that I was not shirking
work.
At six o'clock on Friday afternoon, when we were being
locked up for the night, the jailer called for me to come
forward. He told me that they had considered my re-quest,
and had agreed to my working on Sunday in place
21

295. 322 IN TIME OF WAR
of Saturday. (I might say that no work was done on
Sundays.)
On Sunday morning the warder told me to sprinkle
some water on the exercise yard, and that was all I had to
do that day. The next Sunday, when I attempted to do
this, I was stopped by another prisoner (whose regular
work it was to do this and to keep the yard clean), who
said he would not have me interfering with his work.
Thereafter I only worked five days a week.
Our regular work was to make lawns and a garden at
the jailer's house. As the prison is situated on the slopes
of a mountain, it was necessary to use pick and shovel in
order to clear a place for a garden. Among the prisoners
there was a professional gardener who would not do as
the warder told him. He refused to follow the warder's
directions, so they did not agree. I always tried to do my
best in my work, and the warder noticed this. One day
the warder came to me and asked me if I knew anything
about gardening, and I told him that I did not know much,
but that I would do whatever he told me to do. I followed
all his directions faithfully, and thereupon was made chief
gardener. This meant lighter work for me.
Two weeks after my imprisonment a fellow Seventh-day
Adventist was also sentenced to imprisonment for refusing
to drill. The magistrate told him that he wished some
other magistrate would try the case, as he did not like the
business, but under the circumstances he could not do other-wise
than give him the same sentence as he had given to
me. When this young man came to prison, he was refused
Sabbath off, as instructions had been received from head-quarters
to force both of us to work.
The Sabbath following his imprisonment I told him
to stay in his cell and not go forward with the gang when
called out for work.
I will explain here that not all of the prisoners went

296. SOUTH AFRICA IN WAR DAYS' 323
out with the gang every day. I had told the warder that
my friend would not work on Saturday. He said, "My in-structions
are to make him." When he made up his gang
this Saturday he counted out enough men and left with
them. The following Monday he said to me, "Your friend
was very clever to stay out of my sight, for had I seen him
I would have called him to work;" so after this my friend
always stayed out of sight on Sabbaths, and thereby escaped
working on that day.
After our release from prison, another friend of mine,
not understanding the form, wrote "Yes" on the line where
it says, "Do you join voluntarily?" (The form is some-times
purposely explained wrongly to "green" boys, so as
to get more to join the army.) When he realized this, he
approached me and asked me how he could get out of the
army. He had been drafted into a cavalry regiment, and
was already in camp. I immediately took him to the
magistrate who had signed my exemption certificate, and
he was also given an exemption certificate. He presented
this to his commanding officer, and was immediately re-leased
from the army. Thus my imprisonment did result
in good.
My case had been used as a test case by the military
authorities, and when they found out that we were willing
to go to prison for our faith, they changed their policy,
and our boys have been allowed to drill on other days
since then. * * *

297. CANADA EXEMPTS NONCOMBATANTS

298. CANADA EXEMPTS NONCOMBATANTS
THE Canadian government through the years has shown
the same kindly consideration for those conscientiously op-posed
to the bearing of arms as has the mother country,
and as have Australia and South Africa. This is evidenced
in the exemption provided in the Military Service Act
for noncombatants :
THE MILITARY SERVICE ACT
The following are some extracts from the Military
Service Act, Chapter 19, of the Statutes of Canada, 1917,
commonly called the Conscription Act, dealing with ap-plications
for exemption :
"Section 2, Sub. Sec. 1. Every male British subject who comes within
one of the classes described in Section 3 of this act, and who is ordinarily
resident in Canada ; or, (b) has been at any time since the fourth day of
August, nineteen hundred fourteen, resident in Canada, shall be liable
to be called out as heretofore provided on active service in the Canadian
expeditionary force for the defense of Canada, either in or beyond Canada,
unless he (a) comes within the exemptions set out in the schedule; or, (b)
reaches the age of forty-five before the class or subclass to which he belongs,
as described in Sec. 3, is called out. . . ."
"Sec. H, Sub. Sec. 1. At any time before a date to be fixed in the
proclamation mentioned in Sec. 4, an application may be made, by or in
respect of any man in the class or subclass called out by such proclamation,
to a local tribunal established in the province in which such man ordinarily
resides, for a certificate of exemption on any of the following grounds:
"(a) That it is expedient in the national interest that the man should,
instead of being employed in military service, be engaged in other work
in which he is habitually engaged.
"(b) That it is expedient in the national interest that the man should,
instead of being employed in military service, be engaged in other work
in which he wishes to be engaged and for which he has special qualifica-tions.
"(c) That it is expedient in the national interest that, instead of being
employed in military service, he should continue to be educated or trained
for any work for which he is then being educated or trained.
"(d) That serious hardship would ensue if the man were placed on
active service, owing to his exceptional financial or business obligations or
domestic position.
327

299. 328 IN TIME OF WAR
"(e) Ill health or infirmity.
"(f) That he conscientiously objects to the undertaking of combatant
service and is prohibited from so doing by the tenets and articles of faith,
in effect on the sixth day of July, nineteen hundred and seventeen, of any
organized religious denomination existing and well recognized in Canada
at such date, and to which he in good faith belongs; and if any of the
grounds of such application be established, a certificate of exemption shall be
granted to such man."
"Sub. Sec. 2. (a) A certificate may be conditional as to time or other-wise,
and, if granted solely on conscientious grounds, shall state that such
exemption is from combat service only. (b) A certificate granted on the
ground of continuance of education or training, or on the ground of ex-ceptional
financial or business obligations or domestic position, shall be a
conditional certificate only."
MILITIA AND DEFENSE ACT
Revised Statutes of Canada, 1927, Chapter 132, an act
respecting the Militia and Defense of Canada.
"Sec. 8. Liable to Military Service.
"All the male inhabitants of Canada of the age of eighteen years and
upward and under sixty, not exempt or disqualified by law, and being
British subjects, shall be liable to serve in the militia; provided that the
Governor General may require all the male inhabitants of Canada, capable
of bearing arms, to serve in case of a levee en masse."
"Sec. 9. The following persons only shall be exempt from liability to
serve in the militia: . . . Clergy and ministers of all religious denomina-tions;
telegraph clerks in active employment; officers and clerks regularly
employed in the collection of the revenue; wardens and officers of all
public prisons and lunatic asylums; members of the police force and fire
brigade permanently employed in incorporated cities, towns, and villages;
professors in colleges and universities, and teachers in religious orders; the
only son of a widow being her only support; pilots and apprentice pilots
during the season of navigation; persons who, from the doctrines of their
religion, are adverse to bearing arms or rendering personal military service
under such conditions as are prescribed."
"Sec. 10. Sub. Sec. 2. No person shall be entitled to exemption unless
he has, at least one month before he claims such exemption, filed with the
commanding officer within the limits of the military district wherein he
resides, his affidavit, made before some justice of the peace, of the facts
upon which he rests his claim."
"Sec. 11. When exemption is claimed on any ground, the burden
of proof shall always rest upon the person claiming it."
"In the foregoing acts of Parliament, provision is made
for the protection of those who hold conscientious scruples

300. CANADA EXEMPTS NONCOMBATANTS 329
against taking human life. Provision is made for persons
who object to bearing arms for conscientious reasons being
assigned to noncombatant duty, or exempted. Every Ca-nadian
should be grateful that the laws of his country
provide for the free exercise of conscience, even in time
of war.
"Of course it is to be expected that when individuals
apply for exemption on conscientious grounds, those con-sidering
such applications will make careful inquiries re-garding
the lives and habits of applicants up to the time
of their applying for exemption."
NONCOMBATANT PRINCIPLES OF CANADIAN SEVENTH-DAY
ADVENTISTS
The Seventh-day Adventists of Canada hold the same
noncombatant principles as do their brethren in the United
States. This is evidenced by various declarations made by
our church authorities in that field. April 18, 1917, the
following declaration was made by the members of the
Canadian Seventh-day Adventist Church:
A DECLARATION BY THE SEVENTH-DAY ADVENTISTS
OF THE DOMINION OF CANADA AND THE UNITED
STATES CONCERNING BEARING ARMS
ADOPTED BY THE EXECUTIVE COMMITTEES OF THE EASTERN
AND WESTERN CANADIAN UNION CONFERENCES OF
SEVENTH-DAY ADVENTISTS, MAY 28, 1917
1. Seventh-day Adventists are a denomination of Chris-tians
organized in all the provinces of Canada. They be-lieve
in salvation through faith in Jesus, and accept the ten
commandments construed in their utmost literal and ob-vious
sense in the light of the teachings and life of Christ
as their rule of faith. The same conscience that makes
them willing to endure any sacrifice in order to obey the
moral law of God as they understand it, also requires them
to support civil government in all its divinely appointed
sphere of authority, and to loyally and willingly fulfill all

301. 330 IN TIME OF WAR
the requirements of citizenship if not inconsistent with their
hope of eternal life.
2. Seventh-day Adventists in Canada are united in one-ness
of mind to obey God and honor the king, as en-joined
in the New Testament. As law-abiding, loyal sub-jects,
they thank God for the civil and religious liberty
granted to them by Canadian citizenship, and pray for the
peace and prosperity of the empire. They recognize that
God rules in the kingdom of men, and that the British
Empire has been wonderfully used of Him in establishing
in the world the principles of democracy, and in main-taining
the open door for the preaching of the gospel.
3. They also believe that unless the British people do
forget their Creator and His divine law, British influence
will continue to bless the world until the second advent of
Christ, when He comes as King of kings and Lord of lords
to judge the quick and the dead and to establish eternal
righteousness.
4. Seventh-day Adventists desire to do their duty to
the empire and their part for humanity in this hour of
crisis, and as they cannot conscientiously bear arms, they
trust that His Majesty's counselors in mobilizing the man
power of the empire will not require them to violate their
conscience.
5. The two organized union conferences, including the
seven organized local conferences in Canada, are repre-sented
by the following officers, composing the duly se-lected
and authorized representatives of all the Seventh-day
Adventist churches and people in Canada:
WESTERN CANADIAN UNION CONFERENCE
C. F. McVagh, 304 I.O.O.F. Bldg., Calgary, Alberta.
British Columbia Conference, J. G. Walker, 1708 Maple St., Van-couver,
British Columbia.
Alberta Conference, H. H. Humann, 304 I.O.O.F. Bldg., Calgary,
Alberta.
Saskatchewan Conference, A. C. Gilbert, 103 Willoughby-Sumner
Blk., Saskatoon, Saskatchewan.

302. CANADA EXEMPTS NONCOMBATANTS 331
Manitoba Conference, E. M. Chapman, -418 Lansdowne Ave., Winni-peg,
Manitoba.
EASTERN CANADIAN UNION CONFERENCE
A. V. Olson, Oshawa, Ontario.
Ontario Conference, H. M. J. Richards, Toronto, Ontario.
Quebec Conference, W. C. Young, Box 377, Lennoxville, Quebec.
Maritime Conference, G. H. Skinner, 184 Winslow St., St. John, New
Brunswick.
They most respectfully petition that they be recognized
as a denomination as noncombatants, and that they be given
the consideration guaranteed to all whose religious beliefs
forbid the bearing of arms, in accordance with British
constitutional precedent, the present statutory laws of the
empire respecting military service, and the royal edict of
the late Queen Victoria concerning the noninterference
with religious belief, as hereunto appended.
We also beg to refer you to the recognition given this
denomination by the United States of America during the
Civil War and at the present crisis.
Please refer to the attached appendices.
(Signed) H. M. J. RICHARDS,
President Ontario Conference.
Secretary.
Ottawa, May 28, 1917.
[EDITORIAL NOTE.—In September, 1933, another pro-nouncement
concerning the bearing of arms was made by
the executive committee of the Canadian Union Conference
of Seventh-day Adventists, and forwarded to representa-tives
of the Canadian government. This declaration was
expressed in the following words :]
"TO HIS MAJESTY'S GOVERNMENT IN CANADA
"Greetings:
"The union conference of Seventh-day Adventists of
the Dominion of Canada, through its executive committee,

303. 332 IN TIME OF WAR
would respectfully convey to the high government officials
of the Dominion of Canada, the rule and faith of the Sev-enth-
day Adventist denomination relative to the question
of bearing arms. Like the Quakers, it has been the uni-versal
faith and practice of Seventh-day Adventists from
their origin to aid and sustain civil government in all its
legitimate functions, but they have always held conscien-tiously
that as Christians they cannot participate in the
taking of human life, although they are willing to aid and
support the government in time of war in a noncombatant
capacity.
"During the World War, the Seventh-day Adventists
in the Dominion of Canada made representations to the
Canadian government, setting forth their positions as non-combatants,
and their services were accepted during those
strenuous times in a noncombatant capacity. The same
was done by the mother country and all her dominion and
colonial governments. The adherents to this faith were
glad to have the opportupity of rendering useful service
to their country in its time of need.
"The various divisional organizations of the denomi-nation
known as Seventh-day Adventists, which conducts
its work in more than sixty different countries, affirm con-sistent
loyalty to the governments under whose jurisdiction
they operate, and practically every government has recog-nized
their position on noncombatancy, and has accepted
alternative service in times of war.
"We make this pronouncement to the proper authorities
of the Canadian government during this time of peace, so
that in the eventuality of hostilities breaking out in the
future, sincerely held religious convictions may be re-spected
and misunderstandings avoided.
"We recognize earthly governments as ordained of God
for the purpose of securing to their people the blessings of
order, justice, and tranquillity, that in the exercise of their

304. CANADA tXtMPTS NONCOMBATANTS jjJ
legitimate functions such governments should receive the
loyal support of their citizens.
"We assert the justice of rendering tribute, custom, and
honor to earthly governments, as enjoined in the New
Testament.
"We revere the law of God contained in the decalogue,
as explained in the teachings of Christ and exemplified in
His life. For that reason we observe the seventh-day Sab-bath
(Saturday) as sacred time; we refrain from secular
labor upon that day, but engage gladly in works of necessity
and mercy for the relief of the suffering and for the uplift
of humanity."
[EDITORIAL NOTE.—In 1934 the Canadian Union Con-ference
of Seventh-day Adventists published a brochure of
sixteen pages, giving the sections from the Military Service
Act and the revised statutes of Canada quoted in preceding
pages, also the declaration to His Majesty's government
in Canada, made in September, 1933. In addition to these
laws and pronouncements, the pamphlet contained the
following information and counsel to the members of the
church who might be subject to military service:]
CLASSIFICATION OF CONSCIENTIOUS OBJECTORS
Citizens who feel conscientiously unable to participate
in war are generally referred to as "Conscientious Ob-jectors."
They may be roughly divided into three classes:
i. Those willing to undertake any military duty apart
from the actual taking of life.
2. Those who are willing to undertake military duties
not directly connected with the taking of life. For
example, they are prepared to serve in medical,
ambulance, and noncombatant corps, but are un-willing
to transport arms and ammunition, erect
fortifications, or engage in similar work closely
connected with the taking of human life.

305. 334 IN TIME OF WAR
3. Those who conscientiously decline to become part
of the "military machine" in any way.
This class may be subdivided still further:
a. Those who, as antimilitarists, or pacifists, feel it
incumbent upon them to hinder the prosecution
of war by every possible means, in addition to
refusing to participate in it. The antimilita-rists
are opposed to military display, to armies,
and navies, and military operations, and to all
government appropriations for such. The
pacifists teach that war degrades and impover-ishes
victors as much as vanquished, and is in-defensible
from many standpoints. They have
large and respectable organizations. Some of
our eminent citizens belong to this class. They
are internationalists rather than nationalists,
and plead for international comity.
b. Those who, while maintaining civilian status, are
desirous of doing everything possible to help
their country in its time of need, but would
not feel free to aid in the manufacture or
transportation of munitions of war.
c. Those who see no harm in making or handling
munitions, as an alternative to military service.
On account of the denominational position relative to
war, our young people would most naturally come under
either Class 2 or Class 3b.
In Class 2 would be those who feel conscientiously free
to wear uniform and undertake noncombatant duties under
military direction. (In the last war some in this class
faced difficulties when ordered to assist in the erection of
fortifications, the transportation of arms and ammunition,
and work on the Sabbath.)
While mentioning these different viewpoints, we coun-sel
our young people against taking any extreme position.

306. CANADA EXEMPTS NONCOMBATANTS 335
In peace and in war Seventh-day Adventist young
people should accustom themselves to deciding their course
of action by applying the simple question, "What would
Jesus have me do?" to the particular problem they may be
facing.
PREPARATION FOR TIMES OF CRISIS
As citizens of Canada it is our duty to make prepara-tion
to work efficiently and acceptably in times of national
crisis. We shall be recreant to our obligations to the gov-ernment
and unfair to ourselves if we negligently drift
along in these days of peace, and make no preparation to
serve the interests of humanity in the event of war or other
great national catastrophe. We are not slackers nor un-mindful
of our obligations, but patriotic citizens who stand
ready to respond to the country's call in time of crisis, if
only opportunity is given us of serving in a manner that
will be acceptable to God.
There are things we may learn to do that will make our
service to our country valuable, and enable us more readily
and efficiently to serve God and our fellow men. Those
who feel called to secure a preparation in the field of medi-cine,
nursing, or dentistry will choose courses in accordance
with the objective in view.
To become technically qualified to do a professional
type of service in any of these fields, as a physician, nurse,
or dentist, requires graduation from an approved school of
medicine, school of nursing, or school of dentistry. There
are no short cuts by which this complete knowledge can be
gained. Seventh-day Adventist youth may secure informa-tion
regarding these schools by writing the General Con-ference
Medical Department.
To train as nurse aides requires instruction in theory,
and practice in the elements of nursing care.
Courses in first aid and nursing are often given in a
community under Red Cross supervision, as well as in our

307. 336 IN TIME OF WAR
own schools. If you are interested in this line of work,
get in touch with your local Red Cross chapter and ascer-tain
what courses are available.
There are other lines of service needed as much in war-time
as in peacetime. More of our young people should
be preparing to enter the teaching profession. Teaching,
accounting, printing, carpentry, the growing and prepara-tion
of foods, secretarial work, engineering work of various
kinds, tailoring, shoe repairing,—these are all avenues of
service that are always open.
We suggest that any one who can qualify or prepare
to qualify in one or more of these lines should do so at once.
Complete your education or apprenticeship in the line you
are best qualified to fill. If you are an electrician, me-chanic,
nurse, etc., spare no pains to make yourself the best.
WHAT SHALL BE THE ATTITUDE OF OUR YOUTH TOWARD
MILITARY OFFICERS AND SUPERIORS?
Some of our youth may find themselves under military
rule. Even civilian service camps will probably be under
the National Defense, and organized on military lines.
Miscarriages of justice may land some of our young people
behind prison walls. Wherever our youth find themselves,
they should be respectful, courteous, and deferential to
those who are placed in authority, not defiant, sullen, or
obstinate. They should, however, be firm in standing for
their convictions; they should be patriotic, ready to serve
their country's welfare at personal sacrifice if given a
chance.
When they have requests to make for special religious
privileges, they should make them, not in the spirit of
demand, but in meekness and humility. They should be
circumspect in their deportment and in the discharge of
their duties. They should live and labor from day to day
so that they will be able to hold in their hearts continually
the consciousness of Christ's abiding Spirit.

308. CANADA EXEMPTS NONCOMBATANTS 337
They may face situations which will try their faith to
the utmost. Any hour may bring problems which only the
wisdom of God can help them solve, but they must believe
that He, in His great power, is able to work out every
experience for good, even as Paul said: "We know that all
things work together for good to them that love God."
The very discipline which at times will seem exacting and
perhaps in some instances overbearing, if submitted to in
the right spirit, will broaden and develop Christian man-hood.
Our young people should be prepared to serve even in
the most menial work, and should perform their tasks
promptly, cheerfully, and efficiently.
If one finds himself in embarrassment and difficulty,
he should notify the church of which he is a member, not
as appealing over the head of his officer or superior, but
rather to find out if some helpful understanding may be
arrived at. Further valuable instruction along these lines
may be found in "Testimonies," Volume I, pages 357
and 361.
SABBATHKEEPING
It is a broad fundamental principle that we should not
do any secular work upon the Sabbath that can be done on
the other six days of the week.
The question of observing the Sabbath will often pre-sent
difficulty. What can lawfully be done? That is,
what is proper according to the law of God?
There are works of mercy and necessity which may
rightfully be performed on the Sabbath. But our youth
may be called upon to engage in lines of service which they
cannot conscientiously perform upon the Sabbath day.
Sometimes they may arrange for an exchange of work
with those who prefer to be excused from work on Sunday.
Their working Saturday night and Sunday instead of
Friday night and Saturday will often be a convenience and
22

309. 338 IN TIME OF WAR
a favor to the authorities. They must explain that God's
law requires them to observe the Sabbath from sunset Fri-day
to sunset Saturday, for "from even unto even, shall ye
celebrate your Sabbath." Unless the time is definitely
understood, there will be conflict and embarrassment.
The Sabbath should be conscientiously observed in the
camp or elsewhere. That is, all possible work should be
done on Friday in preparation for the Sabbath. Do not
attend only to your regular work on Friday, but make it
a preparation day for the Sabbath. Do all you can on
Friday in preparing to keep the Sabbath the following day.
Endeavor to work out, with your superior, plans
whereby you may meet the demands of conscience in Sab-bathkeeping
without embarrassment. Show yourself will-ing
to cooperate, but keep your conscience clear, even unto
punishment and death itself. You may find yourself in the
hands of some one who does not understand you and your
position or viewpoint. He may honestly think that you
are a shirker or a coward, or that you are obstinate or dis-loyal.
You should be respectful and patient even under
the greatest provocation. Show him your willingness to
do anything you can, except to violate your conscience by
disobeying God. A superior should never be answered
by an abrupt refusal, but rather by a courteous explanation.
Be willing to accept and perform the task assigned you,
however undesirable and menial it may be. Express your
willingness to work additional hours on regular weekdays
to compensate for time off on Sabbath. Whenever oppor-tunity
affords, offer to perform extra service as an evidence
of your appreciation for the privileges of Sabbath observ-ance
granted to you.
Should you be under the military and unable to con-summate
satisfactory arrangements, before help reaches
you the court-martial may decide your fate. We hope this
will not be so in a single case. If it does come to that,

310. CANADA EXEMPTS NONCOMBATANTS 339
may the God of all grace give you courage to stand like
Daniel for what you believe is right.
After receiving permission to be relieved of work on
the Sabbath be careful to observe the day in the proper
manner. Carelessness in keeping the Sabbath will be
quickly observed by the intelligent, alert officer or superin-tendent.
He will not respect the plea of conscientiousness
in such a case. Conduct of this kind will bring discredit
upon those who are conscientious, and upon the denomi-nation.
Keep the Sabbath out of a good conscience. Be
true to yourself, to the government, to the church, and to
God. Remember to keep holy the Sabbath day.
During the World War of 1914-18, special rulings were
frequently made, exempting Seventh-day Adventist mem-bers
from all unnecessary labor on the Sabbath day. In
one of the camps, where one of our young men was court-martialed
for refusing to do unnecessary work in connec-tion
with the base hospital service—namely, cutting of brush
—the reviewing board changed the sentence from guilty to
not guilty, because the commanding officer of that camp
had issued an order that Seventh-day Adventist members
should be excused from all unnecessary labor on the Sab-bath
day, and the reviewing board held that the order to
cut brush was illegal, as the cutting of brush was not a
daily necessity.
As an illustrative principle relative to Sabbath work,
one might refuse to change bed linen and be perfectly sin-cere
and conscientious in the course he undertakes. He
might reason that he would not do this kind of service in
his own home on the Sabbath day. But the dangers of
infection and contagion arising from insanitary conditions
are far greater in congested quarters where all kinds of
disease are prevalent, than they are in a private home or
a small, well-equipped institution. We must take these
changed conditions into account when the responsibility

311. 340 IN TIME OF WAR
of protecting the health of a large camp is placed upon us.
If any part of these necessary duties can be planned
for ahead, it should be arranged so that they can be per-formed
on Friday, Saturday night, or Sunday.
We should be willing to perform any reasonable duty.
Loyalty to moral principles is a paramount duty in the
life of every individual. Each is answerable to God alone
for his convictions, and must give an account of himself
to God at the last great day. No one can decide for
another the paramount issues of eternity.
We must interpret our duty in regard to Sabbath ob-servance,
and all other matters, not after the example and
teachings of the Pharisees, but in the light and example
of the life and teachings of Christ. We must be able to
discern the difference between policy and principle, and
be true to principle. We must be consistent. We cannot
be conscientious in some matters and insincere in others
that are equally important.
The following scriptures may be an inspiration and
a help to you in time to come; take them as God's promise
to you for the days of adversity:
"They that wait upon the Lord shall renew their
strength; they shall mount up with wings as eagles; they
shall run and not be weary; they shall walk and not faint."
Isa. 40 :3 1.
"Fear thou not; for I am with thee: be not dismayed;
for I am thy God: I will strengthen thee; yea, I will help
thee; yea, I will uphold thee with the right hand of My
righteousness." Isa. 41:ro.
"Be thou faithful unto death, and I will give thee a
crown of life." Rev. 2:10.
SECURING SABBATH EXEMPTION
The practical application of the exemptions granted
noncombatants is illustrated in the following experience
of a Canadian youth in the World War:

312. CANADA EXEMPTS NONCOMBATANTS 341
It was in the autumn of 1917 that Canada passed her
Military Service Act, which compelled all men from
the ages of twenty to forty-five to do military service in
defense of their country.
In May of 1918, I was ordered to report for service at
Vancouver on the 23d, which was Thursday. I failed to
get exemption from service. Thus on Sabbath, May 25,
I was called upon to stand the test of my faith. Figuring
it would be of advantage, I went to the parade (drill)
grounds and was allotted to a platoon for drill. Stepping
up to the lance corporal in charge, I told him that it was
against my belief to drill that day, and gave the reason,
that it was the Sabbath. He, through God's guiding hand,
advised me not to say "belief," but to say "creed," as the
word "belief" didn't hold in the army.
Shortly after, the orderly sergeant came out, and seeing
I was not drilling, asked the lance corporal the reason, and
he told him. I was in hearing distance. The sergeant
ordered me to sit on a near-by bench until further orders,
and at the same time he turned the platoon over to an
• imperial drill sergeant.
At noon the sergeant took the men back to the drill
hall and came out for me. He asked what had happened
to me, as I was then under arrest. I told him, and he said
that he had been religious, and that he admired me for
standing for my faith, adding the words, "Stick to it."
How God sends encouragement from such unexpected
sources, when we step out on His promises and obey His
commands!
On Monday I went before the company commander.
He sent me before the regimental commander, as the
charge laid against me was "refusing to obey orders while
on the parade ground Saturday." Thus I was sent under
escort to headquarters.
The lance corporal who had charge of the platoon on

313. 342 IN TIME OF WAR
Sabbath escorted me down to headquarters, and at differ-ent
times said, "Don't think I want to condemn you, for
I don't. I want to help you all I can, but I have to give
my evidence." He instructed me all he could so that I
could gain as much favor as possible with the command-ing
officer.
God was with me that day, and the precious promise in
Matthew io:19 was fulfilled, for God spoke for me. When
the officer would ask a question, the answer was revealed
to me, so I never had to hesitate in making reply. One
outstanding question he asked was, "What would you do
if you were in France?" And the reply God gave me was,
"We are permitted to do well on the Sabbath day, looking
after the sick and such like."
The next day I appeared before the company com-mander
and received the decision, which granted me Sab-bath
privileges, but like Peter and John, when they were
released from prison, the officer said to me, "Don't let me
hear you call Saturday the Sabbath again."
Later I was sent to Victoria. The sergeant major asked
me to go to work in the kitchen, and I said that I would
go under the condition that I have the Sabbath off, which
he granted. I was given full charge of a kitchen the next
day, as one cook had been trying to manage two places,
without success. One Friday my officer came and told
me that owing to the fact that they were short of men he
couldn't give me extra help for Sabbath, but added, "If
you can't do any other way, cook it today and serve it to
them cold tomorrow." However, I managed with my
kitchen help and was free after nine o'clock Sabbath
mornings.
On transferring to the medical corps, I had no more
trouble while in the service. * * *

314. THE NONCOMBATANT IN CONTI-NENTAL
EUROPE

315. THE NONCOMBATANT IN CONTI-NENTAL
EUROPE
THE various countries in Continental Europe have held
for the most part very strictly to military requirements.
In some instances our brethren, when called to training;
have received exemption from military service.
This chapter contains a statement from W. A. Spicer
which will be read with interest. An experience from
one of our brethren in the section entitled, "Recognition
of Loyalty," and another related in "Special Grace Amid
Trial," are fine illustrations of the way in which God
sustains His children.
OUR EUROPEAN BRETHREN AND NONCOMBATANCY*
An inquiry concerning the attitude of our brethren in
Europe toward noncombatancy and war comes from a
brother who has recently heard these brethren denounced
by enemies of our cause and work. The information we
passed to this inquirer may be of interest to others.
At one of the fullest and most representative meetings
of their committee, which our European brethren held in
Switzerland, following the comparative stabilizing of af-fairs
in Europe, they adopted a declaration of principles
on noncombatancy. It is the first declaration of these
principles ever made in our general work in Europe.
It was not difficult, comparatively, for our represent-atives
in the North American Division to counsel together
and make proper declaration of principles as the United
States was being drawn into the great conflict. Yet our
brethren in America who went through these times recall
well how carefully and prayerfully these matters of ex-
* William A. Spicer, President of General Conference, in the Review and Herald,
March 6, 1924.
345

316. 346 IN TIME OF WAR
treme delicacy had to be handled. It was the same in the
time of the Civil War, when our people were first led to
study this question and to make our first declarations on
noncombatancy. Even then the Spirit of prophecy among
us was led to bear stern warning to restrain some whose
rash and unbalanced talk and attitude in a national crisis
tended to misrepresent the Christian attitude toward civil
authority. But then, as also in the recent crisis, it was
possible in this country to get together for mutual study
and counsel and unity of action.
WHEN THE STORM BROKE
All will understand, however, how impossible it was in
Europe to secure any such opportunity for counsel or united
study. The storm broke suddenly, and in many parts, work-ers
even in the same country were unable to counsel with
one another. Even now, in some parts, where delicate
situations still exist, our brethren need special wisdom and
judgment in handling such declarations. From the min-utes
of the European committee's proceedings, we copy
their statement of noncombatant principles, issued January
2, 1923 :
DECLARATION OF PRINCIPLES
"The executive committee of the European Division of the denomina-tion
of Seventh-day Adventists, assembled in conference at Gland, Switz-erland,
having carefully counseled concerning Sabbathkeeping, military
service, bearing of arms in time of peace and during periods of war,
unanimously declare themselves in harmony with the general teaching of
their brethren of that denomination throughout the world, as follows:
"We recognize earthly governments as ordained of God for the purpose
of securing to their people the blessings of order, justice, and tranquillity;
that in the exercise of their legitimate functions such governments should
receive the loyal support of their citizens.
"We assert the justice of rendering tribute, custom, and honor to earthly
governments, as enjoined in the New Testament.
"We revere the law of God contained in the decalogue as explained
in the teachings of Christ and exemplified in His life. For that reason
we observe the seventh-day Sabbath (Saturday) as sacred time; we refrain

317. THE NONCOMBATANT IN EUROPE 347
from secular labor upon that day, but engage gladly in works of necessity
and mercy for the relief of suffering and the uplift of humanity; in peace
and in war we decline to participate in acts of violence and bloodshed. 'We
grant to each of our church members absolute liberty to serve his country,
at all times and in all places, in accord with the dictates of his personal
conscientious conviction."
In addition to this statement a special statement was
made by the representatives of the German unions, as
follows :
"At the Council of the European Division committee in Gland, Switz-erland,
Dec. 27, 1922, to Jan. 2, 1923, our position during the war as
it had been expressed in different documents was reviewed, and we herewith
by our own signatures confirm anew, what had already been declared at
Friedensau in 1920, our regret that such documents had been issued. We
are in full harmony with the statement adopted by the Council today
[Jan. 2, 1923]."
FOR THE INFORMATION OF OUR PEOPLE
This additional special note, signed by some of the
representatives of our work in Germany, had reference to
positions taken by individuals in those early war days
when generally the workers were struggling much alone,
in the midst of the whirlwind. Others of their associates
at the time did not feel they could approve these positions,
and when there was opportunity to study the question to-gether,
and to learn of the declaration and principles laid
down in the early history of our denomination, all united
as brethren in regret for faulty conceptions, and in ad-herence
to the principles adopted by our people in the
early years of our work.
We give these facts for the information of our people
in America, that all may understand the position of our
brethren in Europe. Our brethren in the churches, we
know, do not expect us to reply to the complaints of ele-ments
that go out from us because they are not of this
movement, and seek to draw others after them. When any
one goes about denouncing and accusing brethren, far or
near, those who know the gospel of the third angel's mes-

318. 348 IN TIME OF WAR
sage will recognize the spirit of this "other gospel." "The
accuser of our brethren" (Rev. 12:1o) is always at the
task, and would be delighted to have us take time and
space in these columns to answer charges instead of de-voting
that time and space to preaching the message and
telling the progress of God's cause.
But when representations regarding brethren far away
raise questions in the minds of our people as to how these
brethren stand, we feel we ought to pass on the information.
The brother who made the inquiry of us in this matter
asked about a statement that some of the organizations in
Germany during the war "allowed" the government to
take their surplus funds. It seems inevitable that if organ-izations
had any surplus deposits in the banks, the funds
must surely have been subject to call by the authorities.
The brethren, as Christians, could not resist the powers that
be. Caesar was able to call for anything that bore his
image and superscription. I do know personally German
brethren who told me how they were constrained to allow
a portion and possibly all of their gold deposits to be ex-changed
for government bond securities; and naturally as
paper values went to the vanishing point, they probably lost
their money. The military power in any land may be given
the power to commandeer the means or material it requires
in any crisis, and no Christian can resist. Following the
principles of Christ, he must render "tribute to whom
tribute is due," as may be demanded by the powers that be.
When in Germany during the war, I visited homes of
our people where brethren had "allowed" the authorities
to take the brass faucets from sinks and copperware from
kitchens. Brethren in our great health food factory in
Hamburg were rejoicing in the providence that left them
just one copper steam cooker. All other copper boilers
had been detached and taken, but this one was in transit
to them on the railway at the time when copper was being

319. THE NONCOMBATANT IN EUROPE 349
requisitioned, and so it had escaped, and they were able
to continue the preparation of health foods.
Our people in other lands may rejoice that our brethren
in Europe love this message and are trying to keep step
with their brethren in all the world. And God is won-derfully
blessing their soul-winning work by the conversion
of thousands every year; yet these accusers of our brethren
assail them.
It is surprising what disorderly elements sometimes did
in their rage against their brethren. In one part, we are
told, as the war broke, they issued a document against mili-tarism
and war, putting the name and address of our own
German society to it, and thus bringing an order from the
military for the complete closing up of our work. But
the hand of the Lord delivered. In another part, the
brethren tell us, several of our brethren lost their lives in
violent persecutions stirred up against our people by ac-cusations
of these "reform" elements.
The last things are being enacted. We are nearing the
end of the journey. As we pray for greater power in our
lives and in the message, we well know we must be pre-pared
also for the constant coming and going of this and
that element of darkness and disorder. Every wind will
be blowing, and every kind of Lo here! and Lo there! will
be sounding. But those whose feet are established in the
message and in the sure pathway cast up for the advent
people, will press together and press onward calmly and
steadily and earnestly to the end of the way.
Not often shall we ask for precious space to make ex-planations
about charges against our work. It is space that
is all too limited to record the triumphs of the advancing
cause of God. But we thought that others besides our
inquiring brother might be unaware of the position of our
brethren over the sea, as stated in the declaration of non-combatancy
quoted.

320. 350 IN TIME OF WAR'
RECOGNITION OF LOYALTY
EXPERIENCE OF A GERMAN SOLDIER
Our church in Bonn, Germany, had many victories in
the military question before the World War. A brother
and I were thrown into prison because we refused serv-ice
on Sabbath. We both had an experience similar to
that of Peter, recorded in Acts 12. Our joint petition
and that of the whole church gave us the victory through
the Lord, so that we had Sabbath free and no punishment.
The experience of August, 1914, was altogether differ-ent.
According to the war laws, refusal to carry arms was
to be punished by death, but the Lord helped. The hardest
trial was to bid farewell to wife and child, knowing death
was the punishment for refusal to bear arms under the law
of the war. Sixteen comrades were drafted at the same
time, and they exhorted me to think of my wife and child,
and not refuse to do what was required of me.
On the second day of my service I went to see the cap-tain,
and with the petition presented Bible reasons, that
contrary to the Old Testament with a theocratic govern-ment,
the Christian era has the spiritual kingdom of God
and therefore spiritual weapons (Ephesians 6), and that
even Christ commanded Peter to sheathe his sword. But
the captain was compelled to turn me down, referring me
to the laws of the war. This was Tuesday. I agonized in
prayer, and knew that the church was doing the same, which
was a comfort to me. Friday came. In the meanwhile I
had been told that I was supposed to be subordinate to the
government, but I answered that God's commands were
higher.
Toward evening I still maintained my refusal, and my
last explanation was, "You will only waste your bullet on
me, because you can't change me; as I am able to die for
my earthly fatherland, I certainly can stand for my heav-enly
convictions. The Lord help me, I can't do otherwise.

321. THE NONCOMBATANT IN EUROPE 351
But I could be of great value to the state in the medical
corps."
So the thing went to the staff for consideration. At
half past eight in the evening, the captain and the regi-mental
doctor came to me with happy countenances, saying
that I was to report as assistant in the medical corps. My
joy and thankfulness can be understood only by those who
have been in similar circumstances. I was questioned and
admired by the whole regiment, and was able to witness
for our truth.
My courage and diligence promoted me to the position
of corporal in the medical corps. After having been on
duty for seventy hours under fire in April, 1915, I came
back for a little rest and had worship with my dear com-rades.
We were told that religious services were forbid-den.
After inquiry here and there, clear up to staff head-quarters,
the regiment chaplain said that I could use
churches for worship. So I was able to win souls for the
Lord. A comrade was baptized while on furlough, after
having received instructions in the Bible. Another brother,
upon profession of our truth, was put for a year in an in-sane
asyluM and didn't have to bear arms. There are many
other experiences which could be related to the honor and
glory of God. May our prayers be for our youth, that
they may have stamina and spiritual strength.
* * *
A GOOD ANSWER*
A young man was brought before a military court in
Europe to answer for his faith as a Sabbath observer who
could not do ordinary work on the Lord's holy day.
He had declared to the judge that the oath of loyalty
which had been required of him as he was called to join
the service, forbade his breaking the Sabbath. That was
* "Youthful Witnesses," by W. A. Spicer, pp. 221, 222.

322. 352 IN TIME OF WAR
a new idea. "How is that?" asked the judge. The young
man replied:
"I was sworn in with a Christian oath, and therefore
cannot be under an obligation to violate the command-ments
of God and work on the Sabbath. One must regard
God as the highest authority and obey Him in the first
place."
It was an answer that made a deep impression in the
court. No one had ever given such a turn as that to the
oath required. Surely to the young witness the promise
of Christ had been fulfilled: "When they deliver you up,
take no thought how or what ye shall speak : for it shall
be given you in that same hour what ye shall speak."
Matt. to:19.
The witness was borne in a stuffy little military court-room
in Germany, before military men who had little time
for religious convictions that got in the way of regulations.
But the newspapers were represented there; and as the
wires and the mails took up the story, that young man's
testimony was reprinted in the press of four continents.
The quotation given above was taken from a Chicago paper,
reporting the trial. The witness borne in a little courtroom
in Europe was spread before millions over the earth. Thus
God can give wings to words spoken for truth.
SPECIAL GRACE AMID TRIAL*
While in Europe, before the war, the writer sat one
day with Secretary R , of one of the union conferences,
taking notes as he told the story of his experiences under
military discipline for loyalty to the Sabbath of the Lord.
With notes abbreviated here and there, the story is tran-scribed
as follows:
"I was several times in prison, but through it all I was
granted the blessing of the Lord in an unmistakable man-
* "Youthful Witnesses," by W. A. Spicer, pp. 197-2o6.

323. THE NONCOMBATANT IN EUROPE 353
ner. And the more severe the punishment, the greater the
blessing of the Lord.
"When tasks were set on the Sabbath which I was un-able
to fulfill, I had opportunity to explain the obligations
of the fourth commandment. Upon failure to do the work,
my case was taken in hand. First I was placed under
disciplinary punishment, which is set by the captain im-mediately
in charge. This punishment is of two kinds :
First, three days of 'middle arrest,' in a cell having only
a board bed as furniture, and with only bread and water
to eat. When the next occasion brought fresh punishment,
the second form was that of seven days in the dark cell.
That means three days in complete darkness, so dark that
one cannot see his hand before him, or see the bread and
water that is passed in at mealtime; then for a day one is
allowed to be in a light cell, and good food is furnished,
and then comes another three days of the total darkness.
"However, the Lord was with me in the darkness as
well as in the light, and I always insisted on keeping the
Sabbath as commanded by the Lord. This brought me
up for the formal judgment of a military court. The
special charge on which I came before the court was
brought about in this wise:
"I was with my regiment on the drill ground. It was
Friday evening, just at the beginning of the Sabbath. The
first lieutenant came to watch the orders, because it was
well known that I would refuse to continue work into the
Sabbath hour. I had been standing at one side.
"Just at the Sabbath hour I went to the lieutenant in
command and begged him to let me go, as the Sabbath was
at hand, the day commanded of God to be kept holy. How-ever,
he did not grant my request, and the command was
given me to bring a cannon ball. I was compelled to re-fuse.
This first lieutenant had never shown a bitter spirit
toward me before; but now it seemed as if an evil influence
23

324. 354 IN TIME OF WAR
possessed him, and he cried out in a loud voice, berating
me. The Lord kept me very quiet. Others of the men ap-peared
very much excited by the unusual incident and the
tension of the situation.
"After telling me to take myself away, the officer called
me back again, and said, 'What are you? What are you,
then? Are you a heathen?'
" 'No, I am a Christian,' I said.
" 'What!' he replied, 'you are a heathen. Take yourself
away.' And with further harsh words he denounced me.
"It was a defeat for him, and victory for me. I felt it,
for the Lord kept me very quiet and calm. The men and
inferior officers knew that I had been upright and con-scientious
in my work and life, and their sympathies were
with me.
"A few minutes later the leader of the cannon squad
to which I was appointed again said, 'You must fetch the
ball.'
"I said, 'I cannot.' He gave a new order, and again I
said, 'I cannot, on account of my conscience.'
"Then the officer in command again denounced me
severely, commanding me to take myself away to the Turks
and to the heathen.
" 'Lieutenant,' I said, 'it is not I who am erring in this
matter; for the Bible commands distinctly that we should
keep the seventh day holy unto the Lord; and it is the
Lord Himself who commands.'
"He roughly told me to cease speaking of the Bible,
and declared he would send me to prison instantly. 'Ser-geant,'
he said, 'take this man at once to prison.'
"So to prison I went, and fourteen days later I was
tried before the formal military court. This same first
lieutenant came and bore a very good testimony for me.
He spoke in the kindest manner concerning my faithful-ness
in everything except the question of work upon the

325. THE NONCOMBATANT IN EUROPE 355
Sabbath. Inasmuch as officers are not allowed to speak
abusively to the men under them, he evidently wished to
make amends for his former course. Eight to ten officers
constituted the court, and in the end I was sentenced to
two months' imprisonment.
"I was ushered into the prison cell on the evening be-fore
Christmas, 'holy evening,' as it is called. Before tak-ing
me into the cell, the prison officer said to me : 'Well,
you are not the first of these to come. We have had ex-perience
before with those who suffered in a holy cause.
Now I will tell you at once that I do not believe in any-thing.
I believe all that is required of any one is to be
honest, and that is enough.'
"I spoke a few words to him regarding my religious
experience, and entered the cell. It was cold, and I felt
my teeth chattering. It was still light enough to see in
the cell, and I sat down on the bed, which was old and
very dirty; and my eyes caught sight of a Bible on a shelf
over the door. I took down the Bible and opened it to
read from the Psalms. As I sat reading those psalms that
evening, the blessing of the Lord came into my heart as
I never had experienced it before. Tears of love and thank-fulness
flowed down my cheeks. It was a wonderful ex-perience.
The moment I found myself shut into the prison,
the blessing came in overflowing measure.
"My work in the prison was the sewing of bags, and I
was supposed to do so many hours' work each day. On
Friday evenings, however, I laid aside the work. The
sergeant, noticing this, gave orders for me to go on with
the work. I had quietly to tell him that I could not. For
this he gave notice to the chief of the prison, and an in-vestigation
was ordered. However, this investigation was
deferred in some providential way, so that it did not come
before my two months of imprisonment were up, and I was
again free from the prison.

326. 356 IN TIME OF WAR
"All through those days the blessing of the Lord was
with me. Often as I worked, tears of thankfulness and love
dropped down upon the bags, and often I was impelled by
the Spirit of God to kneel down and thank the Lord for
His love and grace. By His grace I was resolved to en-dure
to the uttermost. All the hardness of the experience
was as nothing compared with the overflowing love of
Christ that visited me.
"As the prison term was expiring, I sought the Lord
earnestly to deliver me, so that I might not come a second
time into this prison; for during these two months I was
shut away from all others, so that I had no opportunity
whatever to speak to any concerning religion. Other pris-oners
were together at times, but I was kept alone. I felt
that it could not be the Lord's will that I should be such
a long time shut away from any opportunity of being a
help to others.
"The last day of my imprisonment I prayed : 'Lord,
if it is Thy will, do not let me come back into the prison;
but Thy will be done.' Almost as clearly as if I could see
it, though really I could not, there came to me mentally a
view of the cross lifted up on Golgotha, overspread by
beams of light; and with the thought came very clearly the
conviction that I must endure yet another time of punish-ment.
"As I stepped out of the cell on my release, I could not
help turning and saying, 'Now, farewell, beloved cell ;'
because I had experienced there so much of the blessing
of the Lord.
"The sergeant said to me, 'What are you saying? No
one has ever said such a thing as that before.'
" 'I say it,' I replied, 'because I have experienced the
blessing of the Lord here.'
"That night I was allowed to return to my room in the
town near the barracks, where I had been living in the

327. THE NONCOMBATANT IN EUROPE 357
home of one of our sisters in the faith. Next day I was
to report again at the barracks. I had again to prepare
my clothing for the return to service, and as I expected it
would be a return to punishment, I felt as if preparing
the instruments for my own suffering. I thought of Isaac
carrying the wood for the offering.
"Next morning I reported at the barracks. I was not
looking very well, as I had not slept much the previous
night; also I had been considerably burdened, owing to
the grief that my family felt over my conduct and expe-rience,
as none of my own family believed as I did. It
was naturally a great hardship to my parents and brothers
and sisters to see me taking a course which they could not
understand, although they knew I was conscientious.
"The officer to whom I reported, suggested that I an-nounce
myself sick, so I would be excused for a time. I
said, `No, I cannot do that.' However, when the doctor
came to examine me, he found that I was somewhat fever-ish,
and sent me to the hospital.
"I was left in the hospital until a petition which I had
sent from prison to the war office had been replied to.
In the petition I had requested to be allowed to serve in
the sanitary corps, where, in the care of the sick, I should
be able to regulate Sabbath duties in such a way as not
to infringe upon the requirements of the regular military
regime. However, the minister of war denied the appli-cation.
"Again as the Sabbath came, I was upon the drill
ground, and had to refuse to serve. The officer in com-mand
laid his hand upon my shoulder and said, 'You are
arrested.'
"This time the officers were very angry. In due time
I came before the court. It is the rule that the officer who
makes the complaint make also the request for punishment.
Now the officer demanded a punishment of four months

328. 358 IN TIME OF WAR
and fourteen days. The military court went still farther,
and the sentence was six months' imprisonment.
"As I walked from the courtroom, I felt a measure of
gratitude to see that the newspaper reporters were present,
and I thought that possibly by their presence the testimony
given before the court would make known the Sabbath
truth to many people. And sure enough, the report truly
went out generally to the press.
"However, when I reached the prison, the cold sweat
stood on my forehead, as I thought of my parents and the
experiences that might be before me. I knelt down and
prayed the Lord that through the newspapers and by other
means He would make known His Sabbath truth, and turn
all things to His glory. This brought comfort to me.
"I spent some days in prison while the sentence was
being confirmed. During these days I did not experience
the blessing of the Lord in the measure that I had felt be-fore
in the prison cell. This brought grief to my heart.
`What does this mean?' I asked myself. 'Is it that I have
done something of which the Lord does not approve? Why
does the Lord not help?' One moment only, Satan came
with his doubts, but I prayed to the Lord: 'Lord, it is Thy
cause, and not mine; and because it is Thy truth, it cannot
be defeated.' As I prayed, the blessing of the Lord came,
though not so fully as before.
"Soon the sentence was confirmed, and I was taken to
the military fortress at , and ushered into a cell. The
moment I found myself again shut in alone, that instant
there came flooding into my heart the grace and love of
God, and I was filled with joy and courage as in the former
experience. I can never cease to praise the Lord that His
grace came so all-sufficient in the time of trial.
"This time the circumstances were yet more unfavor-able.
The chief of the prison could offer no mitigation

329. THE NONCOMBATANT IN EUROPE 359
of the sentence. I felt indeed that the only hope was in
the Lord.
"The Sabbath came. That morning I had prayed very
earnestly, and felt at peace. I felt that there was some
experience coming in which I would need help. In a short
time I heard the doors of the prison opening and shutting.
As the sergeant came to my door, each time I had to call
out, 'Cell number eight! occupied by Prisoner R . He
has six months' imprisonment.'
"This time, although I was not working, the officer
gave me no order.
"Shortly afterward came the lieutenant, and said, 'Where
is your work?'
"I replied, 'This is the Sabbath of the Lord, and the
Lord forbids me to work upon it.'
" 'You must show your work,' he said.
"I told him it was there, pointing to the floor, and he
passed it, entering his signature on the record, as if I were
doing the work.
"Again and again during these months of imprison-ment,
officers threatened to report, and assured me of still
more severe punishment; but somehow the Lord prevented
any orders' being given, so that I escaped further difficul-tie“
hat might have come on account of keeping the Sab-bath
while in the prison.
"After four months I was one day ordered to dress in
other than prison garments, for removal to the hospital.
" 'Why is this?' I said; 'I am not ill.'
" 'I do not know,' said the officer; 'you will probably
have your head taken off and another head put on.'
" 'No,' I said, 'only another heart.'
"He said, 'Your heart is good enough; what you need
is another head.'
"So I was taken away, accompanied by two men with
guns, and put into a hospital, where I learned I was to be

330. 360 IN TIME OF WAR
held under observation to ascertain whether I was men-tally
sound or not. When asked if I had any special
wishes, I requested only that I might be allowed to have
a Bible.
" 'Yes,' said the sergeant, 'give this man a Bible. He
shall have a Bible; but no one shall try to speak or con-verse
with him about religion.' If I endeavored to talk
with any one about religion, I was to be isolated.
"A yet higher medical officer often spoke with me, and
as he was a man greatly interested in literature, we became
very friendly together. In college I had studied literature,
and was well acquainted with works of which the medical
officer was fond.
"After six weeks in the hospital, under observation as
to my mental soundness, a report was made in my case,
and I was returned again to prison, where I remained for
some days, working as before. Eighteen days later a med-ical
officer came asking me various questions, which I
answered, maintaining simply my duty to obey God and
to keep the fourth commandment of His law.
" 'Now,' he said, `if you like to be here your whole
life, you may remain here if you will.'
"I told him that it was not my wish to remain there,
but that I was only telling him what the Bible plainly
commanded men to do.
" 'This is logical nonsense,' he said.
"I felt that hope for release was gone, and that I was
to be left indefinitely.
"Four days later the sergeant came to me with orders
to put on my better dress, and report to the captain. On
reporting to him, I was told that they were resolved to
investigate thoroughly my mental responsibility, and for
this purpose I was to be sent to another city, to undergo
observation in a clinical hospital.
"Before leaving, a superior officer said, 'Now, R

331. THE NONCOMBATANT IN EUROPE 361
when you get free from military service, I suppose you
will say that God looked upon your martyrdom and helped
you.'
"I said, 'Yes, I certainly believe that God does help.'
And so I left for the clinic at
"The day after my arrival at the clinic, the physician
in charge, a well-known professor, came with his staff and
spoke with me.
"You are an intelligent man,' he said. 'You must
remember also your obligations, and relate yourself to
circumstances. We will help you. We do not want your
young mind crumpled up and shattered.'
"A few days afterward he talked with me in his office,
urging that I drop these notions which had brought me
into trouble. I explained to him that I could not do other-wise
and be true to the plain word of God, which all Chris-tians
profess to believe.
" 'Then you must bear the consequences,' he said. 'The
responsibility is your own.'
"I was given to understand that my behavior was on
test, and I prayed the Lord that He would give me grace
before this man and before others.
"For a fortnight I went in and out, doing the duties
which had been assigned me in the fields, along with others
under observation for various physical ills or mental weak-nesses.
"One day an assistant in the physical laboratory came
into the ward where I was. He had in his hand a parcel,
that by the wrapping seemed to he a little mathematical
device with which I was familiar, used by mechanical en-gineers
and others in working out the finest measurements
of spaces and capacities.
"I said, 'Have you not there a device for reckoning
logarithms?'
" 'Yes,' he replied, and wanted to know if I understood

332. 362 IN TIME OF WAR
the use of it, saying that the chief professor was looking
for some one to show him how to use it.
"I told him that I understood its use, so he asked me
if I would come that afternoon to the laboratory. I told
him that I had been ordered to work in the fields, and
moreover my misfit working clothing was hardly appro-priate
for the laboratory.
" 'Well,' he said, 'I will tell the professor.'
"He reported to the professor, and brought back orders
that I was to be released from field work, and was to come
to the laboratory to assist this young man in certain in-vestigations
and mathematical estimates on which he was
engaged.
"As I had had training as a mechanical engineer, I was
familiar with these things. The head professor came also,
and as we worked on the investigations and experiments,
I came into very friendly contact with him.
"Six weeks passed in this way, and I had been invited
to visit the professor at his home. One afternoon, as I had
refused the offer of a cigar, he said, 'You do not smoke?'
" 'No,' I replied, 'Seventh-day Adventists do not smoke,
believing it to be a harmful practice, and that we should
conserve all our powers for the active service of God.'
"He said he did not smoke very much, but now and
then he used tobacco because he had found his friends
testifying that it was a help to drive away sad thoughts..
"I, however, was glad to suggest that in all difficulties
and trials I found solace and comfort in the Lord.
"At last he asked me if I would like to have my liberty.
I said, 'Certainly; there are only two things, freedom and
the prison, and the choice is not difficult.'
" 'Well,' he said, 'we will find a way. I will direct
this thing so that you shall be, free.'
"I went from the interview with my heart singing for
joy. My friend, the mechanic whom I had been helping,

333. THE NONCOMBATANT IN EUROPE 363
let me know that the professor was trying to secure my
release from the army, and to arrange so that I would not
have to go back to the prison for the remaining time of
my sentence. He said the professor had asked the author-ities
if I could not remain four weeks longer helping him,
until I should be released.
"The reply from the authorities, however, denied the
professor's request, so it was settled that, I must return to
the hospital where I had first been under observation, until
all my papers were ready. It was apparent that some re-port
had been made on which it was expected that I would
be released altogether from army service.
"Before I left the clinic, the professor called me and
said: 'We are sorry you must go. We have telephoned
twice to , to get permission for you to remain here for
a few weeks, but did not get a favorable answer. Now
as you go, keep the clinic always in remembrance, and
also bear us in mind when you no longer wear the king's
uniform.'
"As I returned to the hospital, he sent with me a letter
instructing the authorities that I should not be treated as
an evil person. Four weeks after that I was free.
"Of course, I never was shown the report that had been
made by the professor on my case. By the assurances of
his friendly determination that I should not be compelled
to suffer punishment for conscientious convictions, and by
the fact that I had been assigned to the clinic to have my
mental responsibility investigated, it is evident what the
report must have been. Owing to the fact that I was
compelled to maintain unwavering loyalty to the Lord in
the matter of keeping His holy day, a thing looked upon
as quite unnecessary and abnormal, the professor could
readily set forth the case as one indicating a peculiar
mental bias.
"But I was not yet quite free, being subject to call to

334. 364 IN TIME OF WAR
military service at some later time. When I had returned
to my home, however, I became ill from the effects of the
experiences passed through, and was compelled to undergo
a serious operation. Now by the medical reports in this
case I am quite free for all time from the call to enter
the army.
"In some ways this sickness was a greater trial even than
the imprisonment; but through it all the blessing of the
Lord has been mine. Looking back to the prison expe-riences,
and the special help that came in time of trial,
when one could never tell what the next step might be, I
must testify that the Lord's grace was every day sufficient.
`His strength is made perfect in weakness.' Even the
weakest could have endured all by the love of Christ which
was shed abroad in my heart so abundantly through His
grace."

335. UNDER IRON MILITARY RULE

336. UNDER IRON MILITARY RULE*
THROUGH the years, in various lands, young men called
to military service have faced trying conditions in standing
loyally for God's law, while seeking to do their duty as
loyal subjects of the country and the powers that be. As
among men in every association of life, such youth have
found, in army camps, officers in command who regarded
and respected religion, and were quick to see that regula-tions
could often be interpreted to favor individual con-victions.
Over and over again, however, under the tradi-tions
of unbending militarism, and sometimes in the power
of men who feared not God and who exceeded regulations
in the effort to break down religious convictions, young
men have borne witness to the truth that Christ's grace
is sufficient in every crisis of the soul's experience. . . .
EXPERIENCE IN ARGENTINA
This story tells how God helped a young man to pio-neer
a pathway for other youth through the trials of serv-ice
in the military camps of the Argentine Republic, South
America. The young man had grown up in our Argentine
school, and was in the nurses' class at the River Plate
Sanitarium. He tells the story of his experience as fol-lows:
"For many years here in Argentina our young Advent-ist
brethren who were obliged to serve in the army did not
refuse to work or do service on the Sabbath when they
entered the ranks, for fear of the severe punishments threat-ened
by the military authorities. Two of my brothers, when
called to enter the service, asked their superior officers to
grant them the freedom of the Sabbath, but were threat-ened
with the most severe punishments if they did not
*"Youthful Witnesses," by W. A. Spicer, pp. 197-221.
367

337. 368 IN TIME OF WAR
conform to the rules of the army. So they served and
worked on the Sabbath as did the rest.
"Many times before I entered the ranks, while talking
with my parents and my brothers, I insisted that our young
Adventist brethren ought not to do service on the Sabbath,
for it is contrary to the commandments of God; but they
declared that it was impossible to keep the Sabbath, for
the military laws would not permit it. However, I always
said that when the day came for me to enter the service,
I would not work on the Sabbath, but would remain true
to God.
"On the first of July, 1907, I was notified by the min-ister
of war that on the fifteenth day of August that same
year I must present myself at a designated place to be en-rolled,
and to complete the required service of one year.
In my heart I felt that God demanded of me an example
of fidelity before my brethren, but I also felt very weak
and incapable of carrying to a finish the work that God
had given me. Many times I had a great struggle in my
heart; often I was sad and everything was very dark. I
did not know what would be the result; life and death
were before me, and my only comfort and hope were that
God would help me to carry to a finish the struggle that
I was about to enter.
"As never before, I felt the need of seeking the Lord
in prayer, and night after night I sought a solitary place
and presented my needs and the afflictions of my soul before
God. No more could I love the things of this world; to
me they were all vanity, and the only comfort and satis-faction
I had was to do the will of God. Notwithstanding,
it was very sad and painful for me when came the day
and the hour that I must separate from my loved ones,
perhaps never to see them more in this world. But I felt
in my heart a profound comfort and peace, for I knew
the prayers of the brethren went with me, and I had the

338. UNDER IRON MILITARY RULE 369
full assurance that if I remained faithful, I should see
them in the earth made new.
"The fifteenth day of August, 1907, I was enrolled in the
third artillery, Diamante, Entre Rios, Republica de Argen-tina.
The same day I presented myself before the coman-dante
of my regiment, and stated that I wished to be a
faithful and obedient soldier in all my duties to my su-periors,
but that I had a burden upon my heart that I
wished to make known to my commander. I told him that
I was a Christian, and as such professed to keep the com-mandments
of God, and then begged him to give me the
Sabbath free from work or military duties, that I might
keep it according to the commandments of God. He
asked me who had put those ideas into my head. I an-swered,
that from youth I had read the Bible, and that it
taught us to keep holy the Sabbath day according to the
fourth commandment, 'Remember the Sabbath day, to
keep it holy.'
"The comandante said that the Bible is a very good
book and teaches many good things, but that in the army
it was impossible to follow its teachings; that now I was
serving my country, under the law of compulsory service,
and during this time I must forget my religion and do
whatever my superiors commanded.
"I answered that I was very sorry, but it was impossible
for me to forget my religion, for that was contrary to my
conscience and to the law of God.
"The comandante then ordered me to retire, and gave
orders to the captain of my company that I should be
taught the military and penal codes, also the obligations
and duties of a soldier that is serving his country.
"So the first week, from morning until night, they were
teaching me the codes and instructing me in my duties,
in fact, doing all they could to make me a valiant soldier.
Not only did they seek to develop in me a military spirit,
24

339. 370 IN TIME OF WAR
but they did all they could to destroy my religious con-victions
and to convince me that I must work on the Sab-bath.
But all was in vain; I remained the same, always
manifesting and affirming the same opinions.
"When the Sabbath came, I did not wish to work, and
soon found myself surrounded by all my superiors, coun-seling
and warning me of the great danger that I should
incur if I persisted in such ideas. At last, when they
were weary with me and convinced that they could get
nothing from me, I was taken to the guardhouse. Here
I passed the day standing with my face to the wall, and a
sentinel at my side to see that I did not move. At night
when I was put at liberty I could scarcely move my hands
or feet because of numbness.
"The second week passed with the same program, only
worse. It was a constant fight from morning until night
against the whole regiment, for without exception they
all persecuted me and fought against me and the Sabbath.
I did not have a quiet moment; all despised and hated me.
When I opened my Bible to read, they surrounded me to
mock; and when I did not expect it, they would snatch
the book from my hands and toss it from one to the other
until tired, and then finish by throwing it at my head,
shouting, The saint has finished the mass.' At night when
I retired, they would throw rubbish, biscuits, bones, shoes,
and anything else that they could find, at my bed. When
tired of this, they would tip the bed over, saying, 'The poor
saint, why doesn't the Lord help him?'
"In all this I could see that the devil was trying to
discourage me and gain the victory; but I had the assur-ance
that God was on my side, and would give me the
victory.
"Again the Sabbath came, and again I refused to work.
The officers were infuriated, and rudely hustled me off to
the guardhouse, where I was placed upon a low bench

340. UNDER IRON MILITARY RULE 371
with my feet securely fastened in irons, and stretched out
so I could not bend my knees. I was compelled to remain
in this position all day. At times it seemed that I could
endure it no longer, and would drop from exhaustion, but
the guard compelled me to resume my former position.
So passed the second Sabbath, very painful and fatiguing.
At night I was released, but the struggle only became more
intense. The comandante gave orders that everything pos-sible
should be done to convince me that I must work on
the Sabbath.
"The next Friday I asked again to speak with the
comandante, but he refused to listen to me, and warned
me that by that time I ought to be convinced that my
obstinacy was useless; that in the army I must work on
the Sabbath, and I could not follow my strange ideas with-out
meriting the severest punishment, and in the end being
compelled to yield. With this encouragement I was or-dered
to retire, and I knew what to expect on the morrow.
"At six o'clock all the troops were ordered to go to the
river to wash their clothes. I refused to violate my con-science,
choosing to suffer punishment rather than to dis-obey
God. I was immediately hustled to the guardhouse.
When the comandante arrived and the captain told him
how in the presence of the whole regiment I had refused
to go with the rest to the river, he was furious with anger.
Before them all he said that to that time the `Sabatista'
had had his way, but the time had come when he had to
learn that in the army there is no other religion than obe-dience
to superiors. He ordered a tub to be brought, and
that before the regiment I should wash my clothes.
"One of the officers and a soldier escorted me to my
bed, and the officer ordered me to gather up my clothes.
I told him that I was very sorry, but could not do so, for
it was contrary to the law of my God and to my conscience.
The officer then ordered the soldier to put the blankets upon

341. 372 IN TIME OF WAR
my shoulders, and so I was led out to the tub. The clothing
was thrown on the ground; one soldier brought soap, an-other
a whip. The rest were lined up to see the result,
while around me stood the officers, ordering me to wash.
"I knelt beside the tub and began to pray that God
would give me strength to bear the trial. When the prayer
was finished, the strokes of the whip began to descend, and
the officer ordered me : 'Wash, wash.' I was upon my
knees beside the tub, and the officer lashed me with all his
strength. The pain was fearful, but the power of God
sustained me. The chastisement continued until the whip
was worn out, and then a heavier one was brought and
plied with the same force across my back. A sergeant put
the soap in one of my hands and the clothes in the other;
then taking them in his, he went through the operation,
saying, 'Wash, wash ;' but when he let go of my hands,
the soap and the clothes fell into the water. I had no
fear of my superiors nor of the punishment, but I did
fear to disobey God.
"The punishment continued for two hours, until they
were convinced that they could do nothing with me. The
comandante was furious. He said to the other officers that
it seemed impossible that in the twentieth century there
should be found a man who was willing to be maimed and
mutilated for his religion; that I must be a Jew to the last
extremity, for he had heard that they would rather die
than work on the Sabbath, and that I seemed capable of
doing the same thing. Two soldiers took me by the arms
and raised me from the ground and escorted me to the
calabozo, where I was enclosed with the tub and the clothes,
and told that if I did not wash them, I should die there.
"The Sabbath passed, but the clothes were unwashed.
In my heart I felt profound peace and joy because I
could see that God had helped me and had given me the
victory. I had more courage, more faith, and more con-

342. UNDER IRON MILITARY RULE 373
fidence than ever before, for I had experienced the power
of God in my behalf, and I was convinced that He would
carry me through.
"At eight o'clock I was taken out. The officer of the
guard said that if I still refused the next Sabbath, I should
never again leave the calabozo.
"During the week I was at liberty in the barracks, but
the struggle continued; officers and men, night and day,
persecuted and criticized me. At night, after I had gone
to bed, they drugged me and crammed tobacco into my
mouth. They also stole nearly everything I had. This
was done because the comandante had offered a medal of
honor to the officer who could persuade me to work on
the Sabbath. I had to exercise much patience, humility,
and meekness, for I was as a sheep among wolves. All
were against me; none were in my favor. Often at night
I escaped from the barracks to a solitary place to seek the
Lord and pour out my soul to Him.
"At the beginning of the next Sabbath, officers and
men came to me and asked if I would work this Sabbath.
When I told them no, they said one to another, 'The poor
saint! He doesn't know what awaits him tomorrow.'
"All that night I lay awake, my heart palpitating with
anguish and crying out to God. At six o'clock the men
lined up to go to the river; I only remained, reading my
Bible. The officers came and asked why I had not formed
ranks with the rest. I told them that my clothes were clean
and did not need washing. They said that made no differ-ence;
that I should go with the rest to the river, but if I
wished I could take my Bible and spend the day quietly
there. Not suspecting any evil, I accepted their counsel.
"No sooner had we arrived than I was told that I had
not come there to read the Bible, but to wash clothes, and
putting a huge pile before me they ordered me to wash
them; failing to do so would result in ill for me, as this

343. 374 IN TIME OF WAR
was the last Sabbath that any consideration would be
shown, and failure to obey orders would be followed by
life imprisonment.
"With tears in my eyes I confessed my regret at not
being able to comply with the order, for it was violating
my conscience and the command of God.
"After maltreating me until they were tired, one of the
officers mounted a horse, took a whip, put me on a run,
lashing me as he would an animal, for a mile and a quarter
back to the barracks. I was again delivered to the officer
of the guard, and was made to sit on the stool with my
feet extended and fastened in irons, with a guard at my
side to prevent a change of position. There I remained
from a little after seven in the morning until eight o'clock
at night, when I was once more put into the calabozo.
"The following day I was taken to the hospital to be
examined as to my sanity. The doctor took me into a
room, closed the door, with a guard outside, and then
ordered me to strip. He examined me from head to foot,
but found no defect. In his report to the comandante he
said I was the healthiest and sanest man in the regiment.
"The same week the judge, or inspector, of military
instruction came from Buenos Aires, and before him I
was accused of disobedience and insubordination, which
constituted a terrible indictment. The judge sent me into
close confinement for seven months.
"I had never been thus confined, so suffered a great
deal the first month. I have experienced how sad is the
lot of the prisoner, and know how precious is the enjoy-ment
of liberty.
"One day when I least expected it, my father was
brought to the door of the calabozo. His face was very
sad, and he burst into tears as he embraced me. He said
that he had passed two weeks of sleepless nights, and that
my mother and brothers were in sorrow and anguish be-

344. UNDER IRON MILITARY RULE 375
cause of my present state. He also said that the coman-dante
had promised him that if he could convince me that
it was my duty to work on the Sabbath, I should be put
at liberty and he would pardon all my past offenses. On
the other hand, if I persisted in my course, I should be
imprisoned for life; in fact, I should soon be taken to the
penitentiary, where it would be work on the Sabbath or
death.
"In anguish of soul my father promised to do what he
could to convince me that I was mistaken in my convic-tions,
that it was my duty to obey my superiors, and that
God would not hold me accountable for what I could not
help. And yet from my youth my father had always taught
me that we ought to obey the commandments of God. He
sincerely sought to help me, but I could not accept his
counsel. In reality my own father was working against
me, and I was called upon to defend the fundamental
principles of the word of God by citing such experiences
as Daniel's refusing to obey the decree of Darius; the three
Hebrews who preferred to suffer the fiery furnace rather
than to worship the golden image; and how Peter and
John, because they refused to obey the command of the
Sanhedrin to cease their preaching, were cast into the
common prison, and then Peter said that we ought to obey
God rather than men. The Lord tells us to be subject to
all authority and to render it obedience and respect, but
that we are not obliged to disobey God in so doing.
"My father labored with me for two hours, until he
was well assured that I had determined to remain true to
the teachings and promises of the word of God to the end
of the fight. With tears and great grief he bade me fare-well,
and returned to inform the comandante that I was
unmovable, and was disposed to die rather than to yield.
After that the officers despised and oppressed me the more
because I had refused to accept the counsels of my own
father.

345. 376 IN TIME OF WAR
"Every one was against me; no one defended me. But
God did not leave me alone. I had a friend that comforted
and encouraged me; and that friend was my Bible. But
one day while I was asleep some one crept into the calabozo
and stole it. With sadness of heart and tears in my eyes I
searched and searched for it, but was unable to find it. I
was told by one of the officers that he had torn it up and
thrown it away. Two weeks later a good brother came
to visit me, and secretly brought me another Bible. How
great was my joy and how happy I was to have the Bible
with me once more! After that I always carried it con-cealed
in my clothing. During my imprisonment I read
the Bible through twice, and found it to be indeed my
spiritual food.
"At the end of seven months there came an order from
the council of war that I should be taken to Buenos Aires
to be sentenced. While making the journey on the boat,
with an armed guard at my side, I thought of faithful Paul
when he was taken prisoner to Rome.
"Arriving at Buenos Aires, I was placed in a cell, with
the usual armed guard at the door. There I remained for
a month; then I was brought before the council to receive
my sentence. After the indictment was read, the prose-cutor
asked for a sentence of five years. The presi-dent
of the council rose and said that this was the first
time in the history of the country that a man was being
sentenced because of his religion, and that he was very
sorry to do so, but it was impossible to avoid it, as my
crime was very grave. He asked why I had disobeyed
so many times. I told him that it was because I had a
profound respect for my conscience and for the law of
God, citing at the same time the fourth commandment.
"I was sentenced to one year of imprisonment, and ear-nestly
warned that I should regain my liberty only upon
condition that I comply with the rules of the prison. In

346. UNDER IRON MILITARY RULE 377
a few days I was taken to Martin Garcia, an island prison
in the river, where I found a great many other prisoners.
Immediately I began to teach them the gospel. Some
listened attentively, others mocked. During the day the
prisoners worked in the quarries, making bricks and ex-cavating.
At night they were inclosed in large cells like
a drove of steers. Many times there were fights among
them, caused by their robbing one another of their food.
"The second day after my arrival I asked to speak
with the comandante. My request was granted, and in
the presence of several others, including the priest, I
stated the cause of my imprisonment and asked to be re-lieved
of work on the Sabbath. They discussed the mat-ter
with me for an hour, trying to show me the futility
of my request. The priest, however, had to admit that
the Catholic Church had changed the law of God, and
that the Sabbath—the seventh day—is the day of the Lord.
The comandante at last dismissed me with the warning
to drop such ideas and to think well what I was about to
do, for if I refused to work, he had full right to have me
hanged, for I was then a felon and had lost all my rights.
So closed the first encounter.
"The next day the priest had me brought to the
church, or chapel, and talked with me for a long time,
but was convinced that I could not be moved. He prom-ised
to present my case to the comandante and to do all
that he could to give me the Sabbath free from work.
"On Friday I again asked to see the comandante. The
officer of the guard asked me what I wanted. I told him
that I wished to ask again that I should not be compelled
to work on the Sabbath. 'It is not necessary,' he said,
have been given orders not to ask you to work.' It seemed
too good to be true. All the week I had been trembling,
sad and downcast, for I knew not what was before me,
or what the end of the week would bring. Day and night

347. 378 IN TIME OF WAR
I had been praying that I might find grace before my
superiors and not suffer further punishment. The moment
that I learned that my prayers had been answered, a great
burden rolled away, and I was filled with inexpressible
joy. I could see that God was with me and had touched
the hearts of the officers to grant my request.
"At the usual hour Sabbath morning the rest of the
prisoners were called out; I only remained, reading my
Bible. In my great joy I burst forth in song and praise
to God. When least expecting it, I discovered that the
officers were standing near, listening. They asked me
what I was doing. I told them that I was praising and
worshiping the Lord, and reading His word. They asked
if I always expected to do that. I said, 'Yes, I mean to
be true to my God as long as I live.' Then I explained
to them the fundamental principles of the truth. They
listened attentively, and then went away. Soon after this
the priest came and greeted me most cordially. He asked
if I had not been called out to work. When I told him
that I had not, he said, 'I presented your case to the roman-dante,
and asked him to grant your request.' I thanked
him for his kindness, conversed with him for a time, and
then he went away. So passed the first Sabbath.
"A month later I had the joy of seeing one of the
prisoners accept the truth. Baldonero Sereal was a faith-ful
companion. Many times when I was speaking the
word to the prisoners he stood at my side and helped me.
He would tell them: 'We were brought here for crimes
we committed, but this man the Lord has sent here to
teach us the way of life.' What great joy was this to me!
During our imprisonment we helped and encouraged each
other, and so the time passed more quickly.
"I had been at Martin Garcia four months when there
came an order for the minister of war to transfer all the
prisoners to Campo de Mayo. My superior advised me

348. UNDER IRON MILITARY RULE 379
of that beforehand, and predicted that I would have diffi-culty
in keeping the Sabbath there, and that it would be
better for me to yield for the rest of my term than to risk
life imprisonment. The priest also visited me, and ex-pressed
regret that I should be taken away to encounter
new difficulties. I told him that God had helped me
many times in the past, and that He would still be with
me to the end of the fight.
"Two days later the boat arrived at the island, and the
prisoners embarked for Buenos Aires. At that port we
were met by an armed guard and herded like a troop of
wild steers to the Retiro station, where we boarded a train.
At eleven o'clock at night we arrived at our destination
and were put into the guardhouse. At twelve o'clock the
comandante of the Compaiiia de Disciplina arrived. He
ordered us to form in two lines; then beginning with the
first, he passed down the line to the last, asking each one
the cause of his imprisonment. Many hung their heads in
shame. When he asked me, I felt no fear nor shame, but
freely confessed. The comandante was astonished, and
said that my imprisonment was unjust, for this country
guaranteed religious liberty, and no one had a right to
prohibit its free exercise. This was a great surprise to the
rest of the prisoners, and they said to one another, 'God is
helping the saint.'
"All that week I prayed that I might find grace before
my new chief. On Friday I asked to speak with him;
and he not only granted me freedom from work on the
Sabbath, but said that I should be taken out of the prison.
He called the guard and gave him an order to that effect.
What great joy and happiness was mine. All my troubles
of the past seemed as nothing, and I could see the hand of
God in all my experience.
"The next week I was given charge of the comandante's
garden. I gave it the best of my efforts and attention, and

349. 380 IN TIME OF WAR
in two months he was so pleased with what I had done that
he made me his orderly. Here my work was different. I
had to clean his boots, polish his sword, serve his tea and
coffee, etc. I lived the life of a prince, eating the same
food as he had on his table, and in a short time I was
robust and strong again. He treated me very kindly, giv-ing
me full liberty on the Sabbath. Often he had me re-count
the experiences through which I had passed. Then
he would congratulate me on my firmness, and say, 'That
is right. A man who professes a religion ought to live it.
It is better to break than to double.' This last experience
reminded me of Joseph, who left his prison cell to become
Pharaoh's trusted servant.
"At last my term expired, and once more I was at
liberty. I was warmly congratulated by the comandante
for my constancy and fidelity, and given an honorable
military discharge of blameless conduct and service well
rendered. Shortly after, the minister of war issued a decree
exempting Seventh-day Adventist young men from service
on the Sabbath. So all my suffering had not been in vain.
"What a glorious and happy day was that when I
finished my fight with the army! How glad I was that
I had remained true to God! He had been with me from
the day that I entered the ranks; He had helped me and
had given me the victory. When the trials were the hard-est
and most painful, I felt His power and was strength-ened
to endure, to fight, and to conquer. I had learned
to confide in Him, and with Paul I had learned, 'I can
do all things through Christ which strengtheneth me.'
I was convinced that there is a God in heaven who can
help us in every time of need, and under His wings we
may trust."

350. PREPARING FOR THE FUTURE

351. PREPARING FOR THE FUTURE
_
WHAT position shall I take in the event of another War,
provided I am called to the colors of my country? This
is a question which is concerning many of the youth in the
Seventh-day Adventist Church at the present time. It is
our earnest hope that the foregoing chapters will help in
some measure to answer this question and to determine the
course which our youth should pursue in any future con-tingency
that may arise.
It is to be hoped that the same gracious provision for
noncombatants will be made in future wars as was made
during the days of the World War. If so, then Seventh-day
Adventist youth would have no difficulty in proving
their noncombatant status, and would be able to secure
assignment to some form of noncombatant service. Failing
in this, however, they have the heroic example of some
whose experiences are printed in this book as an incentive
to faithfulness to the right on their own part.
For the express purpose of helping some of our young
men in future contingencies that might arise, there was
prepared a pamphlet dealing with this question. The
manuscript was originally prepared by J. P. Neff. It was
examined by a representative committee, revised, and finally
approved by the General Conference Committee of Sev-enth-
day Adventists, in May, 1934. We believe the prac-tical
instruction it affords will be well worth reproducing
in part in this chapter.
OUR YOUTH IN TIME OF WAR
WHAT SHALL BE THE ATTITUDE OF OUR YOUTH TOWARD THEIR
OFFICERS AND SUPERIORS?
Our youth who are called to serve their country should
be respectful, courteous, and deferential to those who are
383

352. 384 IN TIME OF WAR
placed in authority; not defiant, not sullen, nor even seem-ingly
obstinate. They should, however, be firm in stand-ing
for their convictions; they should be patriotic, ready
to serve their country's welfare at personal sacrifice. If
they have requests to prefer for special religious privileges,
they should make them, not in a spirit of demand, but in
meekness and humility. They should be circumspect in
their deportment and in the discharge of their duties. They
should live and labor from day to day so that they will be
able to hold in their hearts continually the consciousness
of Christ's abiding Spirit.
They will face situations which will try their faith to
the utmost. Any hour may bring them problems which
only the wisdom of God can help them to solve, but they
must believe that He in His great power is able to work
every experience out for good, even as Paul said: "We
know that all things work together for good to them that
love God." The very discipline which at times will seem
exacting and perhaps in some instances overbearing, if
submitted to in the right spirit, will broaden and develop
their Christian manhood.
They should be willing to serve even in the most menial
work, and should perform their tasks promptly, cheerfully,
and efficiently.
If one finds himself in embarrassment and difficulty, he
should notify the church of which he is a member, not as
appealing over the head of his officer, but rather to find
out if some helpful understanding may be arrived at.
SABBATHKEEPING
It is a broad fundamental principle that we should not
do any secular work upon the Sabbath that can be done
on the other six days of the week.
The question of observing the Sabbath will often present
difficulty. What can lawfully be done? That is, what is
proper according to the law of God?

353. PREPARING FOR THE FUTURE 385
There are works of mercy and necessity in the army
and camps as well as in ordinary life, which may rightfully
be performed on the Sabbath. But the youth will often
be called upon to engage in lines of service which they
cannot conscientiously perform upon the Sabbath day.
Sometimes they may arrange for exchange of work
with those who would like to be excused from work on
Sunday. Their working Saturday night and Sunday in-stead
of Friday night and Saturday will often be a con-venience
and favor to the authorities. They must explain
that God's law requires them to observe the Sabbath from
sunset Friday to sunset Saturday, for "from even unto even,
shall ye celebrate your Sabbath." Unless the time is defi-nitely
understood, there will probably be conflict and
embarrassment.
The Sabbath should be conscientiously observed in the
camp or elsewhere. That is, all possible work should be
done on Friday in preparation for the Sabbath. Do not
attend only to your regular work on Friday, but make it a
preparation day for the Sabbath. Do all you can on Friday
in preparing to keep the Sabbath the following day.
Endeavor to work out with your officer plans whereby
you may meet the demands of conscience in Sabbathkeep-ing
without embarrassment. Show yourself willing to co-operate,
but keep your conscience clear, even unto punish-ment
and death itself. You may find yourself in the hands
of an officer who does not understand you and your position
or viewpoint. He may honestly think that you are a shirker
or a coward, or that you are obstinate or disloyal. You
should be respectful and patient even under the greatest
provocation. Show him your willingness to do anything
you can except to take human life or otherwise violate your
conscience by disobeying God.
An officer should never be answered by an abrupt re-fusal,
but rather by a courteous explanation. Be willing
28

354. 386 IN TIME OF WAR
to accept and perform the task assigned you, however un-desirable
and menial it may be. Express your willingness
to work additional hours on regular week days to com-pensate
for time off on Sabbath. Whenever opportunity
affords, offer to perform extra service as an evidence of
your appreciation for the privileges of Sabbath observance
granted to you.
You may not be able to consummate satisfactory ar-rangements,
and before help reaches you the court-martial
may decide your fate. We hope this will not be so in a
single case; but if it comes to that, may the God of all grace
give you courage to stand like Daniel for what you believe
is right.
After receiving permission to be relieved of work on
the Sabbath, be careful to observe the day in a proper
manner. Carelessness in keeping the Sabbath will be
quickly observed by the intelligent, alert officer. He will
not respect the plea of conscientiousness in such a case.
Conduct of this kind will bring discredit upon those who
are conscientious, and upon the denomination. Keep the
Sabbath out of a good conscience. Be true to yourself,
to the government, to the church, and to God. Remember
to keep holy the Sabbath day.
In the trying experiences that must come to the child
of God during a time of war, Seventh-day Adventist youth
must clearly keep in mind the purpose of the Sabbath.
God has given the Sabbath as a time when His children
may enjoy fellowship with Him and with other believers.
It is not enough merely to cease from labor. The Christian
should go to church upon the Sabbath day whenever pos-sible,
where he may engage in worship and enjoy fellow-ship
with God's people, and share with them the blessing
that comes through the ministry of His word and through
worship together. Church attendance is one of the means
of promoting spiritual growth. We Christians must be

355. PREPARING FOR THE FUTURE 387
faithful in our duty to attend church, "not forsaking the
assembling of ourselves together, as the manner of some is;
but exhorting one another : and so much the more, as ye
see the day approaching." Heb. ro:25.
" 'Wherefore the Son of man is Lord also of the Sab-bath.'
These words are full of instruction and comfort.
Because the Sabbath was made for man, it is the Lord's
day. It belongs to Christ. For 'all things were made by
Him; and without Him was not anything made that was
made.' Since He made all things, He made the Sabbath.
By Him it was set apart as a memorial of the work of
creation. It points to Him as both Creator and Sanctifier.
It declares that He who created all things in heaven and
in earth, and by whom all things hold together, is the
head of the church, and that by His power we are recon-ciled
to God. For, speaking of Israel, He said, 'I gave
them My Sabbaths, to be a sign between Me and them,
that they might know that I am the Lord that sanctify
them,'—make them holy. Then the Sabbath is a sign of
Christ's power to make us holy. And it is given to all
whom Christ makes holy. As a sign of His sanctifying
power, the Sabbath is given to all who through Christ
become a part of the Israel of God.
"And the Lord says, 'If thou turn away thy foot from
the Sabbath, from doing thy pleasure on My holy day,
and call the Sabbath a delight, the holy of the Lord,
honorable; . . . then shalt thou delight thyself in the
Lord.' To all who receive the Sabbath as a sign of Christ's
creative and redeeming power, it will be a delight. Seeing
Christ in it, they delight themselves in Him. The Sabbath
points them to the works of creation as an evidence of His
mighty power in redemption. While it calls to mind the
lost peace of Eden, it tells of peace restored through the
Saviour. And every object in nature repeats His invitation,
`Come unto Me, all ye that labor and are heavy laden,

356. 388 IN TIME OF WAR
and I will give you rest.' "—"The Desire of Ages," pp.
288, 289.
PREPARATION FOR NONCOMBATANT SERVICE
During the World War the Congress of the United
States passed an act, March 16, 1917, entitled: "An act to
authorize the President to increase temporarily, the military
establishment of the United States." In this act provision
was made to protect those who held conscientious scruples
against taking human life. It provided that the President
of the United States should declare what services were
noncombatant, and that persons who objected to bearing
arms for conscientious reasons were to be assigned to non-combatant
duty. Thousands of our young men, accord-ingly,
served their country in noncombatant capacity, ren-dering
acceptable service and receiving the commendation
of their officers.
As noncombatants it is our duty to make all possible
preparation to work efficiently and acceptably in noncom-batant
lines of service. We shall be recreant to our obli-gations
to the government and unfair to ourselves if we
negligently drift along in these days of peace, and make
no definite preparation to serve the interests of humanity
in the event of war. We should get a preparation now
which will qualify us to serve in time of war as non-combatants.
Our very position as noncombatants makes it
incumbent upon us to prepare for other lines of duty.
Our youth should be as well prepared for noncombatant
service as the trained soldier is for military combat.
Serious, definite, thorough preparation to serve the
country in the event of war, as indicated, will demonstrate
to the government that we are not slackers or unmindful
of our obligations, but patriotic citizens who stand ready
to respond to the country's call in time of crisis.
There are things that one may learn to do that will

357. PREPARING FOR THE FUTURE 389
make his service to his country valuable, and enable him
more readily and efficiently to serve God and his fellow
men.
LINES OF NONCOMBATANT SERVICE
A noncombatant may render service in many lines of
activity. We call attention to the following lines: Medical,
nursing, cooking, first aid, dental, embalming, band music,
accounting, secretarial, printing, electrical, mechanical,
carpentry, surveying, tailoring, shoe repairing, etc.
We suggest that any one who can qualify or prepare to
qualify in one or more of these lines should do so at once.
Complete your education or apprenticeship in the line you
are best qualified to fill. If you are an electrician, me-chanic,
nurse, etc., spare no pains to make yourself the best.
Band music offers a line of service from which one can
generally, without difficulty, be excused from Sabbath
work.
By becoming proficient in one or two of the lines of
activity mentioned, you may serve your country to ad-vantage
and at the same time be true to your conscientious
convictions.
Secure knowledge, training, and skill in one or two
lines of work, so that your proficiency will be recognized.
Be a specialist; excel in at least one line. Knowledge
in these practical lines is invaluable in peace as well
as in war.
HOSPITAL AND MEDICAL SERVICE AND SABBATH OBSERVANCE
We, above all people, who stand as the advocates of
health and sanitary reforms and for a practical religion
which delights in works of mercy, should stand in the fore-front
in hospital and medical service. In our schools and
churches and in our books and magazines we have en-deavored
to give instruction to all our people along the
line of health promotion and aid to the sick. Many of our

358. 390 IN TIME OF WAR
young men served during the World War in hospital bases
and ambulance corps. A knowledge of hygiene, nursing,
dietetics, and first aid is essential to much of the service
in hospital bases. First aid is especially desirable in am-bulance
work.
We particularly recommend this kind of service because
it is a work of humanity and mercy. And more especially
is it desirable for our young men and women because such
work is admissible on the Sabbath. Jesus told us that "it is
lawful to do well on the Sabbath day." Our young men
and women will find that some of the other lines of non-combatant
service may more often bring embarrassment
because the commandment keeper cannot do on the Sab-bath
day what is not lawful according to the Scriptures.
To minister to the sick and wounded in such a time as
war, when so many are suffering, is a privilege of the
child of God.
Equip yourselves as far as possible for this service.
Proper food must be prepared for the sick, and therefore
cooks and dietitians will be in demand. Army nurses will
have to have assistants in their work, and help will be
needed in many other lines of duty connected with the
hospitals.
"Well," says one, "I could conscientiously stand by a
sick bed and minister to the sick in a base hospital in the
army on the Sabbath day, as an act of mercy and necessity,
but I would draw the line there. I could do no more than
wait directly upon the sick."
But in order to make this direct service effective, there
is considerable auxiliary work that is required in a base
hospital where there are hundreds and thousands of pa-tients
exposed to all kinds of dangers in close confinement.
This indirect service is absolutely necessary, as it contrib-utes
to the comfort, health, and welfare of the sick and
suffering. If this indirect service were not performed by

359. PREPARING FOR THE FUTURE 391
some one on the Sabbath day, it would practically nullify
the value of the direct service.
The base hospital work in the army camps is operated
on a large scale. The dangers from contagion and infec-tion
are much greater than they are in a well-equipped
sanitarium. Hence our government is very strict in taking
proper precautions to safeguard the health of all con-cerned.
The government requires as an absolute daily necessity,
for sanitary reasons, that the linen be changed, the vessels
and latrines cleaned and disinfected, the floors in the wards
swept and mopped, the dishes washed, the daily refuse
gathered up around the building; and likewise the daily
treatments must be given, the doctor's messenger and clerk
have to be on duty to make his orders effective, and the
watchman has to be on duty each and every night. The
War Department regards all this work as a daily work of
mercy and necessity in behalf of the sick and suffering.
The commanding officers in many of the army camps
during the World War made a special ruling exempting
Seventh-day Adventist members from all unnecessary labor
even in connection with the base hospital work on the Sab-bath
day. In one of the camps, where one of our young
men was court-martialed for refusing to do unnecessary
work in connection with the base hospital service—namely,
the cutting of brush—the reviewing board changed the
sentence from guilty to not guilty, because the command-ing
officer of that camp had issued an order that Seventh-day
Adventist members should be excused from all un-necessary
labor on the Sabbath day, and the reviewing board
held that the order to cut brush was illegal, as the cutting
of brush was not a daily necessity.
As an illustrative principle relative to Sabbath work,
one might refuse to change bed linen and be perfectly sin-cere
and conscientious in the course he undertakes. He

360. 392 IN TIME OF WAR
might reason that he would not do this kind of service in
civil life or in his own home on the Sabbath day, and
therefore he ought not to do it in the army. But the dan-gers
of infection and contagion arising from insanitary
conditions are far greater in the congested army quarters
where all kinds of diseases are prevalent, than they are in
a private home or in a small, well-equipped institution.
We must take these changed conditions into account when
the responsibility of protecting the health of a large camp
is placed upon us.
If any part of these necessary duties can be planned for
ahead, it should be arranged so that they can be performed
on Friday, Saturday night, or Sunday.
We should be willing to perform any reasonable duty
and to submit to anything except sin. Loyalty to moral
principles is a paramount duty in the life of every indi-vidual.
Each is answerable to God alone for his con-victions,
and must give an account of himself to God at the
last great day. No one can decide for another the para-mount
issues of eternity. Each individual must decide the
great question.
We must interpret our religious ideas of Sabbath ob-servance,
not after the example and teachings of the Phari-sees,
but in the light and example of the life and teachings
of Christ. We must be able to discern the difference be-tween
policy and principle, and be true to principle. We
must be consistent. We cannot be conscientious in some
matters and insincere in others that are equally important.
We must not shift a responsibility which rightfully belongs
to us, upon some one else. The principles of Sabbath
observance are clearly stated in the following quotations :
"The Sabbath is the sign of man's allegiance to God as
long as there are any upon the earth to serve Him. . . .
"God has given men six days wherein to labor, and He
requires that their own work be done in the six working

361. PREPARING FOR THE FUTURE 393
days. Acts of necessity and mercy are permitted on the
Sabbath, the sick and suffering are at all times to be cared
for; but unnecessary labor is to be strictly avoided. 'Turn
away thy foot from the Sabbath, from doing thy pleasure
on My holy day; and call the Sabbath a delight, the holy
of the Lord, honorable; and . . . honor Him, not doing
thine own ways, nor finding thine own pleasure.' Nor does
the prohibition end here. 'Not speaking thine own words,'
says the prophet."—"Patriarchs and Prophets," p. 307.
"God's holy rest day was made for man, and acts of
mercy are in perfect harmony with its intent. God does
not desire His creatures to suffer an hour's pain that may
be relieved upon the Sabbath or any other day. . . .
"Heaven's work never ceases, and men should never
rest from doing good. The Sabbath is not intended to be
a period of useless inactivity. The law forbids secular
labor on the rest day of the Lord; the toil that gains a
livelihood must cease; no labor for worldly pleasure or
profit is lawful upon that day; but as God ceased His labor
of creating, and rested upon the Sabbath and blessed it,
so man is to leave the occupations of his daily life, and
devote those sacred hours to healthful rest, to worship, and
to holy deeds. The work of Christ in healing the sick was
in perfect accord with the law. It honored the Sabbath."
—"The Desire of Ages," p. 207.
HOW TO SECURE THE TRAINING
Those who feel called to secure a preparation in the
field of medicine, nursing, dietetics, or dentistry, will choose
courses in accordance with the objective in view.
To become technically qualified to do a professional
type of service in any of these four fields, as a physician,
nurse, dietitian, or dentist, requires graduation from an
approved school of medicine, school of nursing, school of
dietetics, or school of dentistry. There are no short cuts
26

362. 394 IN TIME OF WAR
by which this complete knowledge can be gained. Sev-enth-
day Adventist youth may secure information re-garding
these schools by writing the General Conference
Medical Department.
To train as cooks or cooks' assistants requires some study
of foods. Many of our academies and colleges, as well as
the school of dietetics and our sanitariums, offer excellent
courses in food study, nutrition, and cooking, and other
allied courses dealing with foods. Some of the advanced
courses given in our colleges are accompanied by actual
supervised experience in the college kitchen. If only the
lower division courses in food are taken, they should, if
possible, be accompanied by general experience in the
school kitchen.
To train as nurse aides requires instruction in theory,
and practice in the elements of nursing care.
In many schools where a graduate nurse is connected
with the faculty, home hygiene and first-aid classes, under
Red Cross auspices, are available to students. Write your
local or union academy or college for specific information.
Courses in first aid, home hygiene, and nutrition are
often given in a community under Red Cross supervision.
In all these courses the Red Cross maintains specific stand-ards
for instructors, and wherever such qualified instruc-tors
are available, classes should be organized for the youth
who do not have the privilege of attending our regular
school where these courses are available. Get in touch with
your local Red Cross chapter to learn if such courses are
being given in your locality, or ascertain the requirements
and secure a qualified instructor before organizing a class.
In addition to the plans outlined above for formal in-struction,
actual work as an orderly or aide in a hospital,
or practical work in any of these lines, whether in the home
or an institution, is a helpful adjunct in meeting life's emer-gencies.
When accompanied by formal classes, such work

363. PREPARING FOR THE FUTURE 395
becomes a bulwark of strength in service to others, in times
of peace as well as in war. Young men and women having
credits or certificates issued for these courses should pre-serve
them carefully for use when they are called to service
in time of war.
Set yourselves to the task without delay. There is no
time to waste. Only a brief time remains, we think, in
which to prepare to meet the impending clash of the
nations. Whatever preparation of soul and heart and
mind and hand we are going to make for coming events,
must be made quickly. Time is very valuable, very
precious. May God give us the good sense and wisdom
to utilize our abilities and opportunities from this day
onward, in order that we may be ready to serve our coun-try,
our fellow men, and our God most acceptably.

364. CHURCH PRONOUNCEMENTS
AGAINST WAR

365. CHURCH PRONOUNCEMENTS
AGAINST WAR
THE Seventh-day Adventist Church is not the only
denomination which has opposed war and the bearing of
arms. There has been at various times a very general
pronouncement against war on the part of the Protestant
churches of the world. This was true preceding the great
World War, which began in 1914. In February of that
year the Church Peace Union was created, with an en-dowment
of $2,000,000 from Andrew Carnegie, who had
said : "It is too bad that the churches cannot have some
funds for peace work. They could really do more than
any other institution in existence. I have been feeling
more and more that it is to the churches we must look for
the bringing of peace."—"Preachers Present Arms," p. 9.
The Federal Council of the Churches of Christ in
America was formed in 1908. One of the objects of this
Council was the prevention of war. In a preliminary
conference in 1905, the Honorable Chief Justice Brewer
had struck a popular note when he declared:
"Let us catch the sweet echoes of Bethlehem's song. . . . As against
the war spirit, I invoke the spirit of the Master. As against the call for
battleships, I invoke the action of a United Church, and I am sure that a
Federation of all churches will soon make it plain that as for this nation
there must be no longer war nor a getting ready for war."—C. S. Macfar-land,
"The Churches of Christ in America and International Peace."
(Pamphlet.)
In 1912 the Federal Council called upon the Christian
men and women of the nation "to rise at this time and de-mand
that all nations learn again the first principles of the
teachings of Jesus Christ, that membership in His king-dom
should bind them together in mutual love, and . . .
that the thought of engaging with each other in deadly
399

366. 400 IN TIME OF WAR
combat shall become abhorrent and impossible forever."
—Ibid.
Of the prevailing sentiment in behalf of peace back
in those days, Frederick Lynch, secretary of the Church
Peace Union, gave this estimate :
"Last year nearly every Protestant church in the United States had
something to say in favor of the arbitration treaties. The Federal Coun-cil
created a commission on Peace and Arbitration, and connected with all
its thousands of churches, had literally thousands of sermons preached and
resolutions passed. The Protestant churches of this nation have put them-selves
on record as favoring the unlimited arbitration of international
disputes."—Report of the 18th Annual Lake Mohonk Conference in
International Arbitration, 1912, p. 197.
When the great World War broke in 1914, there came
a rapid transformation of sentiment among church people
in relation to participation in war. Many church leaders
who in days of peace had strongly condemned warfare,
were now active in support of the war propaganda.
A score of years this side of the terrible war, with all
its lessons of horror and suffering and death, we wonder
how the Christian world will react in future warfare, which
is inevitable. From many churches and eminent church
leaders there are stronger pronouncements against war today
than came from the same churches and same leaders pre-ceding
the World War. With the terrible lessons of re-cent
history before us, will these Christian leaders react
in the same way that they did in the days of the World
War? This only the future will reveal.
We present herewith official pronouncements made
against war by some of the Protestant churches of America,
also other notable statements by prominent leaders and
editors :
BAPTIST CHURCH
"WHEREAS, in previous years the Northern Baptist Convention has
affirmed its commitment to the ideals of peace; and to the organized
agencies of peace; . . .
"We believe further that since Baptists have always stood for the

367. PRONOUNCEMENTS AGAINST WAR 401
supremacy of conscience, and in view of the fact that our government has,
in recent years, imposed the test of military service as a qualification for
citizenship, we are convinced that the time has come to call upon our
pastors and people to openly defend the right of alien conscientious ob-jectors
in obtaining American citizenship; and that we further call on our
pastors and people to defend in the pulpit, before school authorities, and
before the courts, when necessary, all Baptist and other students who for
conscience' sake refuse to submit to military training in high schools,
colleges, and universities ; and that we ask our governments, Federal and
State, to grant these persons and all other conscientious objectors the same
rights of conscience as are now enjoyed by the Society of Friends.
"We believe that the time has come to register our conviction against
war, and to formulate our personal commitment to the mind of Christ in
a definite stand against every form of aggressive war, and thus to assure
the world that we will not make it necessary for any other nation to defend
itself against us.
"To this end we earnestly commend to our people, as a primary step,
the signing of personal noninvasion pledges by our Baptist constituency,
saying:
" 'Reserving the right of national self-defense by such means as may
seem to me wise, effective, and Christian, I, from now on, definitely
repudiate all aggressive war. I will cross no national boundary line to
kill and to destroy, nor will I support my government in sending its army
or navy to do so.' "—The Watchman-Examiner, June 7, 1934.
METHODIST EPISCOPAL CHURCH
We believe that war is unnecessary and that, under modern conditions,
it is futile and suicidal.
"Our fundamental conviction is that war is sin. This is the logical
conclusion which follows the pronouncements of the General Conference,
but its full import does not yet possess the mind of the church at large.
We believe that war is sin because it involves (a) the slaughter of human
beings, (b) violation of personality, (c) lying propaganda, (d) deliberate
breeding of the spirit of hate, (e) vast destruction of property, (f) it
puts in the place of moral law the doctrine of military necessity, (g)
it distorts the religion of Jesus into the religion of a war god."—A State-ment
Adopted by the Methodist General Conference Commission on
World Peace, at its annual meeting in Evanston, Illinois, May 14-16, 1934,
published in the Christian Advocate, May 31, 1934.
CONGREGATIONAL CHURCH
"Resolved, That the cleavage between the way of Jesus and the system
of war is clear. We of this Council are convinced that we must now make
this declaration: 'The church is through with war! We of this Council
call upon the people of our churches to renounce war and all its works
and ways and to refuse to support, sanction, or bless it. The mind of our

368. 402 IN TIME OF WAR
church (in so far as this vote reveals it) has moved to this solemn con-viction.'
"—Peace Resolution as adopted by the General Council of Con-gregational
and Christian Churches, Oberlin, Ohio, June 27, 1934.
DISCIPLES OF CHRIST
"We reaffirm the right of each individual Christian to be guided by
his own conscience in every realm of life, and especially do we uphold
the right of the individual Christian to refuse to participate in war for
conscientious reasons. We declare our faith in the inviolability of the
individual conscience, and insist that the highest welfare of the state de-pends
upon the preservation of the free exercise of that right."—Resolution
on World Peace adopted by the International Convention, Disciples of
Christ, at Pittsburgh, Pennsylvania, October 11-16, 1933.
PROTESTANT EPISCOPAL CHURCH
"We are bound by every solemn obligation to wage unremitting war
against war. . . . Love of country must be qualified by love of all man-kind;
patriotism is subordinate to religion. The cross is above the flag.
In any issue between country and God, the clear duty of the Christian is to
put obedience to God above every other loyalty. No nation can live unto
itself. We must cooperate or perish. War will be abolished finally
only when Christ's spirit of forgiveness and reconciliation is in control
of the world's international relations."—From the Pastoral Letter adopted
by the House of Bishops in session at Davenport, Iowa, November 9,
1933; published in the Churchman, December 1, 1933.
REFORMED PRESBYTERIAN CHURCH
"War is essentially and inherently a supreme violation of the teachings
and spirit of Jesus, . . . as a method for securing national ends, however
juit and right, is anti-Christian."—Reformed Presbyterian Church, Synod,
1924.
UNIVERSALIST CHURCH
"War is a denial of the basic principles of the fatherhood of God and
the brotherhood of man, . . a violation of the Christian religion."—
Universalist General Convention, 1923.
SEVENTH DAY BAPTIST CHURCH
"War is unchristian. We have glorified war and made warriors our
heroes. Up to the present time we have worshiped military force. The
time is here when we must decide which of these traditions shall prevail
—whether the cross or the sword shall be our symbol; whether we will
worship Christ or Mars, for both cannot prevail together."—Seventh Day
Baptist General Conference, 1931.
UNITED BRETHREN CHURCH
"We believe that war is contrary to the spirit of Christ and the gospel
of love and brotherhood which we profess. It violates the Christian ideal

369. PRONOUNCEMENTS AGAINST WAR 403
of mercy, justice, truthfulness, self-control, virtue, and righteousness. Christ
taught men to love, trust, forgive, and help one another. The church
should never allow herself to be used to prepare for war or make war; but
rather to promote peace, foster love, and eliminate suspicion and fear.
While we recognize the rightful authority of civil government and the
important place it occupies in the present order of society, yet it is the
conviction of many Christians that it is inconsistent for them as followers
of Christ to participate in or sanction war as a means of settling inter-national
disputes or controversies."—Church of the United Brethren in
Christ, General Conference, 1933.
PRESBYTERIAN CHURCH
"In view of the prevailing dangerous war psychology among the na-tions,
their spirit of self-seeking nationalism and war-provoking programs
of armament expansion, the General Assembly, in the name of Christ
and of country, declares anew its break with the entire war system. We
proclaim our adherence to the following principles of faith and of policy,
calling upon the churches to make unmistakably clear to their constituencies
and to the world at large :
"(1) That God in Christ has broken down 'the middle wall of par-tition'
that separated the races and nations, and that it is incumbent upon
all who profess the name of Christ to frown upon and disavow all that
is a barrier to free and friendly intercourse between the races and nations
of mankind ;
" (2) That Christians owe an allegiance to the kingdom of God that
is superior to loyalty to their own country, and that in any matter in
which the laws of their country conflict with the commands of God, they
must assert their duty and right 'to obey God rather than men ;'
" (3) That Christians cannot give their support to war as a method
of carrying on international conflict."—Minutes of Presbyterian General
ilssembly, May 28, 1934.
THE SOCIETY OF FRIENDS
"Friends have ever believed civil government to be a divine ordinance,
and that active or passive obedience to the laws is an incumbent duty.
While holding these views, we wish also to encourage and to strengthen
our members faithfully and firmly to uphold the plain Scripture testimony
against all wars and fightings, whatever it may cost them, and to be on
their guard how they strike hands with those whose spirit and actions are
in direct opposition to it ; or advocate a policy which, if carried out,
may end in strife, and possibly in bloodshed."—Minutes of the Meeting
for Sufferings of Philadelphia (Orthodox) Yearly Meeting, 4th mo. 12,
1861, p. 158; quoted from "Conscientious Objectors in the Civil War,"
by Edward N. Wright, p. 42.

370. 404 IN TIME OF WAR
SIGNIFICANT UTTERANCES BY PROMINENT LEADERS AND VARIOUS
PAPERS AND JOURNALS
"I hate war. I hate war because I have seen it. I hate war for what
it does to our own men. I have seen them come in freshly gassed from
the front-line trenches. I have watched the long, long trains loaded with
their mutilated bodies. I have heard the raving of those who wanted
to die and could not. I hate war for what it forces us to do to our
enemies, slaying their children with our blockades, bombing their mothers
in their villages, and laughing at our breakfast tables over our coffee cups
at every damnable and devilish thing we have been able to do to them.
I hate war for its consequences, for the lies it lives on and propagates, for
the undying hatreds it arouses, for the dictatorships it puts in the place of
democracies, and for the starvation that stalks after it. I hate war, and
never again will I sanction or support another."—Dr. Harry Emerson
Fosdick, in the World Tomorrow, June, 1931.
"War is the denial of Christianity and of all the most sacred things of
life."—Major General John F. O'Ryan, New York World, January
22, 1922.
"Each of us belongs by his birth to some one of the many nations of
the world. But every Christian belongs by his second birth to one holy
nation which is God's own possession. When loyalty to his own nation
comes into conflict with loyalty to that holy nation of which Christ is
King, a Christian can have no doubt which loyalty must give way."—
The Lambeth Conference (London), 1920.
"I am satisfied that the state will only act wisely when it allows
freedom of exercise to the Christian religion. I believe that, if a person
sincerely thinks a thing wrong, then to him it is wrong. I want the con-scientious
objectors not to fight in war, as I think it would be wickedness,
since they believe that they should not fight."—Lord Hugh Cecil, in a
speech in the House of Commons, June 26, 1917.
"Unlike other honorable members who have taken part in this debate, 1
believe that most of the conscientious objectors are honest people, and I
feel the greatest sympathy for them. I think I am prouder of my country
than I was before, because it has people who take matters of conscience so
seriously as to enable them to face a long-term imprisonment. It is some-thing
to be proud of even to produce martyrs of this sort, as well as martyrs
of the battlefield."—Commander Wedgwood, in an address to the House
of Commons, June 26, 1917.
"The simple truth is that war is again reaping its harvest of con-sequences.
This struggle which was to discipline men to order and mutual
regard, regenerate the nations morally, bring to the world 'a great
spiritual revival,' has done just the opposite. It has corrupted mankind,
taught the race the methods of justification of violence. Think of dedicat-ing
men for years to the task of killing, destroying, looting, and then ex-

371. PRONOUNCEMENTS AdANSI' WAR 465
pecting these same men to return home as angels of peace and light.
Violence taught as a duty at the front in wartime is only too easily trans-formed
into violence practiced as an indulgence at home in peacetime."—
John Haynes Holmes, in Unity, November 25, 1920.
"Is it really contemplated that now, when for the first time you are
making military service compulsory in this country, it should be ac-complished
by the arrest and imprisonment of a certain number of men
who, unquestionably, by common consent, are men of the highest character,
and in other matters, good citizens? I am sure, you, honorable members,
would not wish to contemplate that there should be anything in the nature
of religious persecution or that we should have this body of men locked
up in the gaols of the country."—Samuel Herbert, Home Secretary of
Great Britain, 1914.
"This unity must be dearer to us than patriotism; the love of the
brethren must be more than the love of our fellow countrymen. The
kingdom of Christ should be the real country of every Christian, to this
should be his chief allegiance. Members of that kingdom, Christ's brothers,
Christ's 'little children,' no matter in what nation found, should be
dearer to us than citizens of our own country who are not members of that
country. To quote the recent remarks of a famous English preacher: 'If
the New Testament view is to be retained, it is plainly contained in it
that a British Christian should be sensible of a closer kinship with a German
Christian than with a Briton who is not a Christian. That this is not
actually so is simply an additional piece of evidence of the modern
church's failure to realize all the implications of its basal principles.' "—
Christian Work and Evangelist, April 2, 1921.
"There is one world-wide organization of people, already pledged
in the most solemn way to the principles of peace, charity, and human
brotherhood, without distinction of class or race. They are under the
most sacred obligation to forgive their enemies; they are under a law
which forbids them to kill their fellow men. They are the people of the
Christian churches. Is it asking too much that these people should get
busy to fulfill their vows and prove the sincerity of their faith ?"—
Sir Philip Gibbs, former war correspondent, noted writer.
"The true character of war is evidenced by the falsehood, spite, bitter-ness,
and hatred it engenders."—James Thayer Addison, in the Independ-ent
(N. Y.), January 19, 1935.
"Our people—government and all—were shouting wonderful things
that were going to come to pass as the result of this war. It was a war to
end war. It was to make the world safe for democracy. It was to make a
new world order where Christian principles were to reign among nations.
There is no denying that we are in a disappointed world—a world that
looks back upon the men who were at Paris as betrayers of their words

372. 406 IN TIME OF WAR
and promises. We got no world safe for democracy, no new world
order, no Christian Era of international good will."—Dr. Frederick Lynch,
in an editorial in Christian Work and Evangelist, November 5, 1921.
"We have observed that since the World War there has been a great
slump in almost everything. The world lost out in that war, not merely
in blood and treasure, but in character. It has not been the same world
since."—Editorial, Moody Monthly, November, 1924.
"The church was almost forced to declare itself in favor of the war
and to preach it from the housetops, so furious was the war fanaticism.
If the peace resolutions and addresses that are now flooding the press
had been offered and made before we entered the war, what an outcry
against the church would have been raised !"—Editorial in the Lutheran
(1924).
"So many missionaries have faced bitter criticism of Chinese and
Indians since 1918. The Orientals say, 'You preach love, peace, brother-hood—
what do you mean? There never was fought such a cruel, fiendish
war as you Christians have just engaged in. What good is Christianity
anyway? Show us in what respect it is superior to Buddhism and Con-fucianism.'
"—James M. Yard, Christian Century, January 27, 1927.
"Looking back upon the World War, no one can avoid a feeling akin
to horror at the remembered spectacle of all the highly trained and expert
machinery of education in the civilized world being turned to the deliberate
manufacture of hatred. And, oh, merciful God, we did it well! We
filled the world with it. We tried to send out brave, clean boys to die
with their young hearts filled with venom. We taught whole nations to
turn from the doctrines of Christian love and forgiveness. We were
enormously successful in wiping out of men's minds and souls the prin-ciples
and ideals for which Christ died on the cross."—Los Angeles Times,
July 30, 1922.
"Should the Christian church be distinct and separate from the world,
or should she be caught in the ebb and flow of its policies, national or
international? Or shall the church refuse to recognize the dividing lines
of race, the party lines of politics, the strifes and hatreds that breed war
and contention, and yet mingling among all the peoples as the ambassadors
of God, pleading with the peoples on behalf of Christ to be reconciled to
God as the only ground and hope of peace, and manifesting the love
of God in deeds of mercy and kindliness to all men?"—The Evangelical
Christian, December, 1922. "
"The churches among the warring nations shared the sins of their
governments. We hated as our governments bade us hate. We spread
lies about our enemies, as those lies were meted out to us in official propa-ganda.
We taught unforgiveness, even as our rulers and diplomats inspired
us to do. Wherein did we show the Christian spirit in these things?'t—

373. PRONOUNCEMENTS AGAINST WAR 407
Dr. William Austin Smith, in an editorial in the Churchman, organ of
the Protestant Episcopal Church (1921).
"The churches have sacrificed the teaching of Jesus to the exigencies of
the state."—Dr. W. E. Orchard, Reformed Church Review, September
15, 1921.
We are glad to believe that the members of the Seventh-day
Adventist Church have endeavored to be true to their
convictions throughout the history of the denomination.
While seeking, in harmony with the divine injunction, to
"render . . . unto Caesar the things which are Caesar's,"
they have recognized also that they must render "unto
God the things that are God's ;" that while they should be
loyal to their government, at the same time they must be
careful not to violate the principles of the divine govern-ment;
that God's authority must be recognized as supreme
and transcendent in all of life's experiences. This faith
has made them noncombatants in theory throughout their
history, and they have endeavored to prove loyal to this
faith in training camp and on battlefield during the stress
and storm and varying vicissitudes of war experiences.
May they prove true in every test which the future may
bring to them, is the sincere prayer of the author of this
volume.